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PRESENTED BY" i f% *> ^. 



THE ONE WAY 



THE ONE WAY 



BY 

JANE REVERE BURKE 
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NEW YORK 

E. P. DUTTON AND COMPANY 
68 1 Fifth Avenue 



Copyright 1922, by 
E. P. DUTTON & COMPANY 



All Rights Reserved 



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I I 1922 



Printed in the United States of America 



PRELIMINARY NOTE 

^"pHE message which is the important part of 
this book came through Mrs. Burke, a Bos- 
ton lady, well known to many people as of admir- 
able character and unquestioned veracity. She 
tells in her Afterword how it came. She believes 
it to have been imparted to her by William James, 
who died in 1910. When her manuscript came 
into my hands, apparently by chance, for ex- 
amination, it seemed to me not of exceptional 
importance as a spiritist document, but of decided 
interest as a religious document. That is to say, 
I thought the story of the process by which the 
automatic writing was done, though interesting 
and important as an introduction to what followed 
it, had been more fully and persuasively told in 
other books, but I thought the substance of the 
discourses which make up most of the book was 
remarkable and very useful, especially in its bear- 
ing on the present world-crisis, and that it should 
be brought to the notice of seekers after truth. 
Failing to find a publisher disposed to publish 
it, I concluded, with the author's consent, to have 



vi Preliminary Note 

it put into type for private distribution. A thou- 
sand copies were printed and have been widely 
distributed, and have interested so many people, 
and stirred so strong a call for a more extended 
circulation, that the present publication has been 
undertaken. In reading and rereading the proofs 
for it, I have been more impressed than ever with 
the remarkable quality of the message and its time- 
liness in present affairs. 

I have found some of the automatic books 
both interesting and edifying, and for that 
reason was the more willing to assist in bringing 
this one to print. It is very slightly edited ; books 
of this derivation being, I think, better adapted 
for examination and the exercise of judgment on 
their validity, when their seeming imperfections 
and digressions are left in them. The discourses 
given as coming from the late William James, 
were originally printed without consultation with 
any member of Doctor James's family. That 
seemed the most considerate way to do. If they 
came out of the invisible world in which those 
whom we call "dead" continue their activities, 
they are not subject to the same control that has 
charge of what Doctor James wrote while still, 
as we say, "alive." Whether they did so come 



Preliminary Note vii 

is a matter for individual judgment, the substance 
of the discourses being, I should say, the main 
basis of opinion. 

They are published now without endorsement 
from anyone who has authority to speak for Doctor 
James. Indeed, those who were nearest him in 
life do not believe that he was the source of Mrs. 
Burke's inspiration, but since various mediums have 
published messages that purported to come from 
him, they have not wished to object to the 
publication of this one. 

As evidence that Doctor James, and not Mrs. 
Burke, was the real author of the discourses said 
to be communicated, passages were written in al- 
leged Greek and other passages in alleged Rus- 
sian. These passages, and the mention of them, 
have been omitted, partly because it has not been 
possible as yet to make anything out of them, and 
partly because the thing of real moment seemed 
the substance of the discourses. 

Thirty-seven years ago, in a letter written in 
1884 to Thomas Davison, Doctor James said: 

I confess I rather despair of any popular re- 
ligion of a philosophic character, and I sometimes 
find myself wondering whether there can be any 
popular religion raised on the ruins of the old 



viii Preliminary Note 

Christianity without the presence of that element 
which in the past has presided over the origin of 
all religions — namely, a belief in new physical 
facts and possibilities. Abstract considerations 
about the soul and the reality of a moral order 
will not do in a year what the glimpse into a world 
of new phenomenal possibilities enveloping those 
of the present life, afforded by an extension of 
our insight into the order of nature, would do in 
an instant Are the much-despised "Spiritualism" 
and the "Society for Psychical Research" to be 
chosen instruments for a new era of faith? It 
would surely be strange if they were; but if they 
are not, I see no other agency that can do the 
work. 

Something of what he came to think about auto- 
matic writing appears in the following extract 
from an article he wrote for the American Mag- 
azine in 1909, the year before he died. (The 
italics are his) : 

The first automatic writing I ever saw was forty 
years ago. I unhesitatingly thought of it as de- 
ceit, although it contained vague elements of super- 
normal knowledge. Since then I have come to 
see in automatic writing one example of a depart- 
ment of human activity as vast as it is enigmatic. 
Every sort of person is liable to it, or to some- 



Preliminary Note ix 

thing equivalent to it, and whoever encourages it 
in himself finds himself personating some one 
else, either signing what he writes by a fictitious 
name, or spelling out, by ouija board or table 
tips, messages from the departed. Our subcon- 
scious region seems, as a rule, to be dominated 
either by a crazy "will to make-believe," or by 
some curious external force impelling us to per- 
sonation. The first difference between the psy- 
chical researcher and the inexpert person is that 
the former realizes the commonness and typicality 
of the phenomenon here, while the latter, less 
informed, thinks it so rare as to be unworthy of 
attention. / wish to go on record for the com- 
monness. 

The next thing I wish to go on record for is 
the presence, in the midst of all the humbug, of 
really supernormal knowledge. By this I mean 
knowledge that cannot be traced to the ordinary 
sources of information — the senses, namely, of 
the automatist. 

Hardly, as yet, has the surface of the facts 
called "psychic" begun to be scratched for scien- 
tific purposes. It is through following these facts, 
I am persuaded, that the greatest scientific con- 
quests of the coming generation will be achieved. 

The surface has been scratched a great deal 
since Doctor James died and the Great War tore 



x Preliminary Note 

up the world and agitated the souls of men. Such 
automatic books as now abound would doubtless 
have caught his practiced attention. I cannot im- 
agine that he would have objected to having this 
one made available to readers. 

Edward S. Martin. 



AUTHOR'S FOREWORD 

\J OTHING would induce me to have anything 
to do with this book if I didn't hope that 
through it some people might find God; not 
through some new channel of spiritualism, but 
through the one old channel of Jesus Christ, the 
Way. I feel very sure that if it were not for the 
particular mood of the world to-day I might have 
written this book exactly as I have, but without 
realizing that it was being done by automatic 
writing — simply believing that I was inspired. Of 
myself alone I could never have written a book; 
the manual labor of ordinary writing is to me so 
irksome that I should never have undertaken it, 
much less put it through. 

I would not have anyone think that I believe 
that spiritualism should be substituted for the 
revelation of the Bible. I believe, with St. Paul, 
that Christ is the final revelation. It seems to me 
wholly compatible with what we know of our 
Heavenly Father, who is Love, that He should be 
willing to permit, especially at this time, when such 
hosts of young people have passed over, a new 



xii Authors Foreword 

consciousness of the unseen world, to His foolish 
children whose hearts have become blinded 
through materialism. I believe that the spiritual 
way is the only right way. I have come to be- 
lieve that automatic writing can be a spiritual way. 
I believe that anyone who is resorting to spiritual- 
ism or spiritism for curiosity or idleness, is com- 
mitting sin. 

When I had been writing about a month, Mr. 
James wrote the following: 

You know that the language you and I use is 
the thought language, and you perceive the 
thought before the pencil gets it down. I was 
appointed, as I told you before, to work with you 
for months before you began to write ; I stood by 
your side as an earthly friend might have done, 
and helped you; you were in a very open state 
of mind — we call it fluid — through prayer, and 
your desire to help your child; I was able to get 
at your mind. 1 Now, what is called possession by 



1 On July 6th, W. J. wrote the following in answer to my 
question {"Why do I know what the pencil is going to write?") : 
"Because you can hear the thought language. Also I have been 
working with you half the winter." 

{"How did you come to work with me?") 

"Do you remember that day you were with Q. in the back 
room, and said that you thought God might be preparing you 
for some special work?" 



Author's Foreword xiii 

a devil, is a similar thing; a human being through 
evil thoughts or deeds opens his mind to some evil 
man or spirit, and does it over and over again 
until the evil spirit possesses him. The reasons 
that you do not stand in danger of my obtaining 
undue control over you are threefold. God is pro- 
tecting you by your desire, your husband's present 
work is to protect you, and I do not want to obtain 
undue control. It would be deterrent, and I don't 
stand for that purpose. . . . 

I have never liked to think of my dear ones who 
have passed through death, as being constantly 
about me. That has seemed to me a chaining 
them to our little life, which I find wholly repug- 
nant. Difficult as it is for us with our present 
limitations to take in that there is no time in 
Eternity, it is yet a thought that has long been 
very familiar to us. In our earthly life we occa- 
sionally touch this law of Eternity, when under 
some great stress a moment is lengthened into 

{"Yes.") 

"Well, you opened a mental door then and God sent me to 
work with you and help sustain you in the strain of your 
daughter's illness, and I was constantly at hand, and helped." 

("You understand that I work only in God's service and to 
do His holy will?") 

"Yes, my dear woman, I wouldn't have anything to do with 
you if you were not heart and soul given over to His holy 
service." 



xiv Author's Foreword 

hours, or days or months seem but as a passing 
instant. 

Still more impossible to take in is the practical 
annihilation of space. Yet we know in a very 
actual, a very real, if not exactly material way, 
that the wireless message does annihilate space. 
Still more in those instances of a telepathic call 
from one person living on earth to another person 
far away, yet living on earth — of which many in- 
controvertible instances are extant. 

In the light of this thought it seems easy to un- 
derstand that those of our dear ones who are 
gone before, while habitually at work doing God's 
will far away, might at need be instantly by our 
sides. 

The old prayer against "evil thoughts that may 
assault and hurt our souls" — what are they but the 
thought language of heaven perverted and used 
by evil spirits. St. Paul says, "For we wrestle 
not against flesh and blood, but against principal- 
ities, against powers, against the rulers of the 
spiritual wickedness of this world." 

There is so much that I do not know that I am 
willing to concede that it is possible — though I 
don't believe it — that men have seen with their 
fleshly eyes ghosts — the spirits of the departed. 



Author's Foreword xv\ 

It seems to me much greater to have perceived 
with the spirit the nearness of the departed, with 
an absolute certainty which no gainsaying is able 
to controvert. There is no power on earth that 
could persuade me against my certainty that on a 
certain morning my husband came and spoke to 
me the one word of comfort that was essential 
to my being able to go on and keep my balance. 
I saw no form with my eyes, I heard no word, 
yet I know that his spirit spoke to my spirit, and 
in the strength of that certainty I traveled many 
months and days. I have had, during a period of 
many years, a few similar experiences. I grew 
to realize that they were governed by one law. I 
never perceived my husband's nearness or received 
his directions except when I was living to the 
highest that I knew — very close to God. 

The experience of automatic writing is an abso- 
lutely extraordinary one. No one who has been 
through it can question the certainty of a control 
outside themselves. Yet I have become convinced 
that the control (I have to use this term, though 
I don't like it) never touches the pencil. I feel 
sure that the contact between the amanuensis and 
the control can be wholly spiritual, and that 
though it may be only psychic it is never material. 



xvi Author's Foreword 

The material is always lower than the spiritual, 
and art than nature. Yet the finished athlete, 
at first endowed with his great bodily strength, 
travels through art back to nature, before he 
reaches his highest perfection. The great singer, 
with his great God-given gift, must also travel 
through art back to nature; and I believe that, 
correctly understood, the present wave of com- 
munication with the unseen world is but another 
example of traveling through art back to nature. 
I was told by Mr. James, "You have been receiv- 
ing thoughts both good and bad all through the 
ages." Now, if this is true, is it not a great step 
in advance to do it consciously, intelligently? 

One element in automatic writing that is tre- 
mendously convincing, to the person who receives 
it, is the way that the pencil crosses out both 
verbal mistakes and whole sentences. There are 
statements in this book that I would not dare 
make in my own person. Some of these are in 
complete accordance with my own personal and 
private belief or interpretation of the truth of 
God as I understand it, yet I should hesitate a 
long time before I published them on my own 
authority. Others are utterly beyond my knowl- 
edge, and I have felt great awe and question as 



Author's Foreword xvii 

I have perceived my hand writing them out, and 
many times I have feared, lest what I was writing 
was not true or was touching some profound ques- 
tion, that has long puzzled sages. I can only say 
that I have constantly stopped, and repeated: 
" Father, this is thy pencil. I am thy child. Do 
not let this pencil write any word that is contrary 
to thy will." If, therefore, any of my readers feel 
I have dared to tread where I should not, I can 
only say that I am but an instrument, and if I have 
marred the message on receiving it, or mangled 
it through the limitations of my development, I 
am sorry. It was not wilfully done. 

As I have progressed in this automatic writing 
I have become convinced that the contact between 
me and the control is a wholly spiritual one, in 
spite of the fact that when I am working at my 
best the contact is so strong that the pencil is 
driven like lightning, being often dug into the 
paper and almost giving me the sensation of being 
forced to write. 1 



*It will be seen from the afterword that at first I thought 
there was direct control of the pencil. 

On August 6th, my husband wrote: "I can't touch the pencil 
because we can't touch or handle those things that have no real 
enduring existence." 



xviii Author's Foreword 

We all know that many of our actions are 
automatic, controlled by what we term our func- 
tional brain. I am now convinced that this spirit- 
ual control causes my hand to make the pencil 
write. The writing of different controls varies 
greatly. 

In order to do the best work, I find it necessary 
to stop very frequently, and say, "Father, this is 
thy pencil, I am thy child, I am dealing with a 
force that I do not understand, and I am relying 
absolutely on thee not to allow this pencil to write 
one word you do not wish to have written." 
Nevertheless, I am obliged to keep a very real 
rein on myself not to intrude my ideas. I follow 
what is written often with the very keenest inter- 
est. You will see that in the course of the writing 
I have been very much troubled at knowing be- 
forehand the word or the thought that the pencil 
is going to write. When I reread the manuscript, 
to prepare it for typing, I came on long passages 
which I have no remembrance of having written. 
Since this whole subject of automatic writing is so 
much before the mind of men to-day it has seemed 
to me worth while to let my readers inside this 
sort of detail. I think that all readers of these 
books should realize that those who receive this 



Author's Foreword xix 

automatic writing are liable at times to limit the 
message by placing the barrier of their own ig- 
norance or doubt in the way of the control. 1 

In a passage which I have not published, Mr. 
James, in speaking of a certain book automatically 
written, said, "It is a fine book, with a very im- 
portant message, but I think the message was 
limited because of the lack of spiritual develop- 
ment of the person who received it." 

It is essential to keep very much on the alert, 
for an interference, otherwise one might give a 



1 (You understand how much people are questioning about 
automatic writing — is it like this? You think to me the thought, 
"Your friend" (meaning the one who is staying with me) and 
I write her name down — you give it into my mind in a thought. 
I receive it as a thought, but let it out through my hand and 
the pencil in words, saying, "My friend, Mrs. Wilson" — do you 
get what I am asking about?) 

William James's control. "You have it exactly. I do not 
know the name of your friend. I see in your mind, as in a 
mirror, that you are thinking of one certain friend. I think 
a thought to you about that friend and you write down her 
name. A man who has a series of bells touches a given button 
and the bell attached to that button rings. I think the thought 
to you about your friend and you write out her name." 

(Is it not, therefore, easy for me to make a mistake in writ- 
ing your thought into human language?) 

William James's control. "Yes and no. When you are work- 
ing well, you put my thought into clear, correct human language. 
When you grow weary you may cloud the meaning." 



xx Author's Foreword 

garbled message. Thus far I believe every in- 
terference I have had was by the same personality, 
and the way that she gained entrance was because 
of a state of mental vagueness on my part from 
my being scattered or "distrait," which, of course, 
was deterrent. 



CONTENTS 

PAGE 

Preliminary Note v 

Author's Foreword xi 

Message Purporting to be from Professor 
William James 

CHAPTER 

I. To Prove Christianity; Live it . . . i 

II. The Value of Certain Philosophies; 

Both of the East and of the West 20 

III. Of the Lives of the Saints — and Single- 

ness of Heart 39 

IV. On Cooperation between Those on 

Earth and the Departed .... 54 

V. The Present Crisis is not Confined to 

Earth 73 

VI. The Need of the World To-day is the 

Love of God and Religion ... 86 

VII. Of Union with God the One Source of 

all Power 98 

Author's Afterword 119 



THE ONE WAY 



CHAPTER I 
To Prove Christianity; Live It 

TULY 6th, 1920. "The message which comes 
to you in this book is addressed first and fore- 
most to those, my old pupils and friends, to whom 
a message from me will come with greater force 
than if it came without my name attached to it. 
I therefore begin — I — William James, late pro- 
fessor of psychology * at Harvard University, 
Cambridge, Mass., U. S. A., am sending you this 
message. While I was on earth — alive, as you call 
it — I thought that I knew a lot, but now that I 
have begun to learn a very little I see that I failed 
to know what is in truth about the most essential 
thing of all — namely, you cannot prove by your 
intellect those things which can be proved only by 
life. I mean Jesus Christ said: T am the Way, 
the Truth and the Life.' If you want to prove the 
truth of the gospels — the New Testament record 



1 From 1889 to 1897 his title was Professor of Psychology. See 
"The Letters of William James," Vol. I., page xix. 



2 The One Way 

of the life of Christ — there is only one way in 
which it can be done ; that is by living it out in your 
daily life. I thought that I could reason about re- 
ligion and I neglected the simple method of living 
the religion myself. You think that the day has 
gone by when people can turn to their Bibles, and 
get guidance for everyday affairs therefrom, but I 
tell you, read your Bible, both the Old Testament 
and the New, and devour them, not in any contro- 
versial spirit, or to help you to prove this or that, 
but read it for the practical basis of every part of 
your daily lives. Now in the 20th century, it is the 
only possible solution of present-day needs. Let 
the politicians learn to read their Bibles. You 
who used to be — may I say my disciples — oh, I beg 
you to listen to me now and obey me. Read your 
Bibles. 'They are they which testify of me,' Christ 
said, referring to the Old Testament. How much 
more then, should you read both that and also the 
New Testament, in order to meet your present 
crisis. All that was said in 'The Seven Purposes,' 
about the terrific struggle that is coming, only 
feebly foreshadows what lies ahead of us all — us 
and you. You must let us into your lives and work 
consciously, clearly with us. There are teachers 
who can and will teach you how to do this. Oh, 
throw away your conservatism that you are so 



To Prove Christianity; Live It 3 

proud of and be ready to take the necessary for- 
ward path with us. 

"We who have passed through that, which you 
call death, are ten thousand times more alive than 
we were upon earth; we have all the powers that 
we then had, intensified, and far greater and more 
developed powers, of which I will tell you what 
I can later. But right here and now, let me tell 
you, that there is a tremendous lot that we can't 
tell you, because you are wholly incapable of tak- 
ing it in in your present undeveloped state. How- 
ever, if you will only learn to be fluid, and be 
willing to be led by us, you can be told all that is 
necessary for us, those with you and those here, 
who stand for the true God, to work together for 
the overthrow of the powers of evil. 

"You think that the Great War was a terrible 
time. I tell you, it is as nothing, compared to what 
is coming; and if you won't help us and let us help 
you, the race will be held back for centuries. Oh, 
lay aside your prejudices and help us. Men have 
greatly erred in trying to train the brain to the ex- 
clusion of other faculties and you must stop it now. 
You are trying to train the body and to some ex- 
tent the hands, but the instincts are being neg- 
lected. Who do you think teaches the birds when 
to migrate each year? Who do you think teaches 



4 The One Way 

the fish where to spawn? Who do you think has 
led man up and up from the lowest savagery? — 
God, God, God ! Who do you think would teach 
you and all the men and women of today if you 
would let him? God Almighty. He has so made 
man that it is possible for him to 'come unto him 
and make his abode with him.' Do you suppose 
that Jesus Christ made any mistake when He said 
that? I tell you He did not; He enunciated one 
of the great fundamental truths of the whole uni- 
verse, and now at the end of nineteen centuries, 
you are all of you seeking every sort of way to 
accomplish the salvation of the human race, except 
the one and only way, the way of the indwelling 
God — God in the heart and soul of every son of 
man, leading and guiding him all the time. It is 
so simple that most of you are afraid to trust your- 
selves to anything so simple and so easy too, if you 
will only learn to yield to your instinctive knowl- 
edge. 

"You all speak familiarly of your consciences; 
the true, clear conscience of a child speaks clear 
and straight because his instincts have not yet been 
blinded and stunted by education. The foolish- 
ness of man, made the form of education, of which 
you are so proud. Stop it — that is, stop, the over- 
emphasis on one side, of man's powers. The in- 



To Prove Christianity; Live It 5 

tellect and the instincts; the body, the mind, and 
the spirit, should each have their due place; 
whereas, your present-day education overempha- 
sizes the intellect. Get back to elemental things; 
the men in the trenches got back to elemental life, 
and they at once began to have visions and to see 
forms about them — and those forms were real — 
they were there. 

"I tell you the human race is one, one, one — 
write large, ONE, and we who are ten thousand 
times as much alive as you are, are able to help 
you if you will let us because you and we are one. 
You have got to be open minded and train your 
instincts and stop trying to find some grand new 
way, and go back to the old way, the simple Bible 
way. 

"Mrs. B , you go to bed now. I canV work 

with you any more to-night because the next part 
is so important, and you must be fresh. You must 
perfect the mechanical arrangements because such 
rapid writing is hard on your arm. You don't 
know how tremendously important the book is and 
you will have to work many hours a day. It must 
be published in the early autumn." 

(You made a mistake and told me the other 
night that the doctor would not come and he 
walked in. I had not asked you a direct question, 



6 The One Way 

though I was wondering if he would come, and 
though I know those details have no spiritual im- 
portance, they are upsetting to mere human intelli- 
gence.) 1 

"Yes my dear friend but we expect you to rise 
above such mistakes. I knew that your boy was 
not seriously ill and I knew you needed the rest 
and so I said go to bed. Now you have got to 
learn to distinguish between important or spiritual 
thought messages and unimportant. The language 
of heaven is the thought language governed by 
love. Also you must forgive me for my mistakes. 
I too am just human — a little more advanced than 
I was when on earth, at which time I thought I 
knew a lot; now I know that I know nothing." 

July nth. (It is hard for me to balance the 
ordinary daily duties and the call to this new 
work, which is exciting and interesting.) 

"Well then, pray; you understand that; do it. 
God as you know wants to help at every second 
of your life. 

"One of the most serious dangers of this time 
is the demand for scientific proof of spiritual 
things. My friends, science must have scientific 
proof, but the things of the spirit must have spir- 
itual proof and spiritual proof comes only from 



1 Throughout this book the italics denote that Mrs. Burke is 
speaking. 



To Prove Christianity; Live It 7 

living the Life, and if you will accept the word of 
tried scientists in astronomy or any other of the 
scientific branches, why do you refuse to accept the 
spiritual dictum of those who are proving the 
things of the spirit by the Life. Get back to the 
elements; drop theological discussions and stand- 
points and get back to first principles. Don't im- 
agine that I do not know how many times I have 
said that same thing, but I am writing to those for 
whom my word has weight and I have to repeat 
the important points till you realize that you must 
attend to what I am trying to get across to you. 
No matter what church you belong to, work shoul- 
der to shoulder with every force that is making 
for true progress, and find out if they are making 
for true progress, by measuring them up, not 
against some standard you have been accustomed 
to thinking correct, but take Christ for your 
standard. He is the Way, the Truth and the Life; 
if things won't measure up to Him cast them off. 
Now, you know that this was not what I taught 
on earth, but oh ! don't make any mistake, it is the 
only way. He is the Way. I am writing like a 
child, but all truly great things are simple. You 
must help, you must listen. You must believe. 
One of the reasons why the messages from this 
side seem so unsatisfactory to you, is that many of 
the things you long most to have us tell you are the 



8 The One Way 

things you must find out for yourselves. God has 
already provided you with the basic data from 
which you could find out, and it would weaken your 
moral fiber if we told you those things. To speak 
in an old-fashioned phrase, 'it is not allowed,' that 
is it could be done but it is not for the best devel- 
opment of the race, and we could not do it because 
here we want to do God's will and we have already 
learned that nothing is to be gained by pushing our 
wills. Man has but one real possession, and that 
gift God has given him, his free will. It is a God- 
like attribute and is to be reverenced and prized, 
but while it is the most essential resemblance to 
God — 'Man made in the image of God' — yet, the 
first thing to do with it, is to give it back to Him 
and say: Thy will not mine be done. 

"You are almost all of you under trained in 
what I call making an act of will. That is an- 
other thing of which I must treat at length." 

{Mr. James, when I was talking to Miss Davis 
about this — were you prompting mef) 

"No, not at all. Of course I have been trying 
to familiarize you with all sorts of ideas, and try- 
ing to teach you to hear and understand my 
thoughts, and this is a most essential truth, and I 
may have thought to you (note this expression), 
thought to you, not talked to you on the subject. 



To Prove Christianity; Live It 9 

I was not in any sense prompting you when you 
talked to her." 

(Did you know that I talked to herf) 

"Yes, I did." 

Sunday, July 12th. "The gist of the whole mat- 
ter is, that God has already granted unto man all 
the revelation that is actually necessary for his sal- 
vation, but the mass of men, having perverted 
their freedom and used their free will to follow out 
their own ways, have blinded themselves and can 
no longer easily take the leading God has given. 

"This matter of automatic writing is far older 
than you suppose ; it is no new thing. It probably 
accounts for much, in fact perhaps for nearly all, 
of what we call inspired literature. 

"Have you never found yourself in a situation 
of danger, some position wholly new to your ex- 
perience, and yet in a second, quicker than thought, 
you knew your only chance was to follow some line 
of escape? Had you had more time and begun to 
use your reason and think out what you ought to 
do, ten to one, you might have become befogged 
and done the wrong thing. As it was, you fol- 
lowed your instinct. You can train your instincts 
just as you train a voice to produce a singer. It 
has to be done. There are certain teachers already 
at work in this matter of whom the most success- 



io The One Way 

ful is Roger Vittoz of Lausanne. He himself does 
not go far enough, and realise that beyond the emi- 
nently scientific method he has worked out, lies the 
absolute reliance on God, which is an absolute ne- 
cessity if man is to work out his own destiny. And 
man has to work out his own destiny. God will 
never take away from you his own priceless gift of 
free will. You must say, 'Father, I have but one, 
real, enduring, everlasting, possession, my free 
will; it is Thy gift to me and I will take it and give 
it back to Thee, and do Thy perfect will which 
will give me true freedom.' All real thinkers know 
that true freedom instantly implies discipline. A 
free country is not one where every man is free 
to follow out his own will — you do not permit 
the Bolshevik to commit crimes, you restrain him 
by laws and no country would have freedom that 
had no restraining laws. Your athlete must have 
the most careful discipline and training if he is to 
obtain the true freedom which will gain him the 
mastery over his own body and win him the race. 
"If you want success in earthly things you must 
work for it, and the same law obtains in heavenly 
things; you have to cultivate the spiritual and in- 
stinctive side of your nature as assiduously as if 
it were a garden, where weeds crop up and grow 
with most astonishing rapidity. This sounds trite, 



To Prove Christianity; Live It n 

but I have to make the whole matter commonplace 
and practical. Remember what I was as you knew 
me on earth, searching afar off for the explana- 
tions of the great mysteries, and pay attention to 
what I say now; live your religion, prove its 
truth in your everyday life and don't go theorizing 
about it. It is what you are, not what you think, 
that counts. 

"God has implanted deep in the nature of every 
son of man the power to know good from evil, 
and you must exercise your free will and choose 
the good. Remember you have to go on and on 
choosing the good, His will, and laying your free 
will back into his hand, and you will have to go 
on doing it to the end of your earthly life. The 
process of learning to probe deep into your own 
nature, is for you at present difficult, because it 
involves much quiet and meditation, a thing for 
which both the pleasure and the work of the world 
to-day leaves but little time, but you must make 
the time for it. I tell you from this side, where I 
know a great deal more than most of you do from 
your side, that nothing in human life to-day com- 
pares with the need of preparedness for the great 
spiritual battles that are imminent. America was 
very slow about preparedness for the Great War. 
In God's name, heed our warnings and make 



12 The One Way 

preparations for the far greater war that is surely 
coming. Most of you are not single hearted 
enough; you must get less complex, not only in 
your external lives but in the essential you inside. 
Make one clear choice for God and the right, and 
stop splitting hairs. The men in the armies, as I 
have said before and as everyone knows, got down 
to the bare essentials and you must do the same, — 
plain food, plain clothes and no waste of your 
essential powers. 'How long halt ye between 
two opinions? If the Lord be God follow him, 
but if Baal then follow him.' I want to put this 
in such plain language that a baby could under- 
stand it, but it is worthy of the practice of the wis- 
est man among you. Get back to your Bibles — 
because 'they are they which testify of me,' as 
Christ said, and you must get back to the one 
elemental cause of all things, God Almighty the 
creator of the Universe, the Father of mankind. 
Get God for the background of all your life and 
all your thoughts, get him for the centre and the 
kernel of your whole life. 'In Him we live and 
move and have cur being' is absolutely true just as 
it stands; you can't love your wife and children 
except that God in you, the imminent, indwelling 
God, who himself is love, enables you to do so. 
Whatever value the Bible may have as an histor- 



To Prove Christianity; Live It 13 

ical record, or as literature, its true value is that it 
shows forth God's dealings with men and man's 
growing relation to God. God made man in his 
image. He made him to be His own companion. 
God would not want a companion who was unlike 
himself, and since he is omnipotent, omnipresent 
and omniscient, he fills man with his own power 
and presence and wisdom, always provided that 
the individual chooses God — lays down his free 
will and says: 'I have my one God-given eternal 
possession, my Godlike quality of free will; I lay 
it down voluntarily to do the Perfect will of God.' 
When a man does that, he rises into a far greater 
degree of Godlikeness or becomes far more fit 
to be the companion of God himself, thus fulfilling 
his own destiny. Let your priests and teachers 
get back to the Bible and preach Bible sermons, 
simply because there you find a supreme record of 
God's relation to man and man's relation to God. 
The habit of preaching from one short text has 
been overdone — take your Bible in bigger doses, 
feel the swing and the power of the stories. The 
real reason for reading the Bible, is to get an in- 
troduction, as it were, to God — then you must 
pursue the matter and grow into the most inti- 
mate possible relation to him by talking to him, by 
consulting him in your perplexities, and remember, 



14 The One Way 

that if you go to consult an earthly friend, out of 
mere common politeness you pause to give him a 
chance to answer while you listen. It is this art 
of listening to God that is the most important 
lesson for the world today and it must be done in 
the quiet of your own heart. Our Lord said: 
'Enter into thy closet and when thou hast shut 
thy door pray to thy Father which is in secret 
and thy Father which seeth in secret shall reward 
thee openly.' That closet is the silence of your 
own heart. Marcus Aurelius said: 'Man know 
thyself, it is the sum of knowledge.' You must 
have times of quiet, of retirement, if you are going 
to learn this most profound side of prayer. The 
old conception of prayer to God, man asking for 
things he wants or needs, is a very childish, one 
sided conception of prayer. Prayer should be in- 
tercourse with God and if you do all the speaking 
and no listening I think it is easily seen that your 
knowledge of, and friendship for, God will not 
grow very fast. Great public meetings for silent 
prayer are of immense power and importance. 
Get a thousand or two or three thousand persons 
together and let them join in silent prayer and 
you will find great power from God Almighty 
descending upon you. I have spoken of the book 
called the 'Seven Purposes'; therein is set forth 



To Prove Christianity; Live It 15 

with great truth the fact that the crisis of the 
Great War is but a small incident in the crisis of 
the whole universe that is upon us. If you don't 
help us and let us help you, the progress of the 
whole human race will be delayed (and please re- 
member that the human race is not merely those 
who live on your tiny star but that we here also 
belong to the human race.) Choose whom you 
will serve, God or Baal, and have no double-mind- 
edness in any of your ways. Men pursue wealth 
and nothing else, and they become rich in filthy 
lucre; pursue God and let everything else go, and 
don't make any silly mistake and say, 'that's all 
very well, who will provide for my wife and chil- 
dren?' You fools and slow of heart to under- 
stand ! Keep God in all your thoughts, have him 
for the end and centre of your being and then live 
your common daily life as in his sight, 'not with 
eye service as men pleasers but as servants of 
Christ serving the Lord.' Of course you have to 
attend to the daily earthly life. The man who is 
mad to make money lives his daily life with the 
basic idea of becoming a millionaire, or still bet- 
ter a multimillionaire. I am only asking you to 
pursue the natural daily duties of your earthly life, 
with the basic idea of serving God first and last 
and all the time. I have lived on earth and I 



16 The One Way 

know what human life is, and now I am in a more 
advanced stage and I know what I am talking 
about. Perhaps you will laugh and say, 'James 
used to think he knew what he was talking about 
and evidently he hasn't changed much.' Men 
don't change much, they develop and evolve here 
slowly or fast according to their abilities, but 
chiefly according to the degree of spiritual devel- 
opment that they had obtained before they came 
here. I tell you a titanic struggle lies ahead, join 
forces with us, choose whom ye will serve; if God 
be God serve him. 'Ye cannot serve God and 
Mammon.' 

"What I have already written should show you 
a little of that knowledge which I have gained. 
It is nothing and yet such as it is — I give it you. 
The fear of the Lord — that should be translated 
the awe or wondering contemplation of the Lord 
— is the beginning of wisdom. He is omniscient, 
the source and end of wisdom. If you would 
only learn how to open your whole natures to 
him and let him into you, — the indwelling God, — 
you would attain to wisdom, not through the pain- 
ful process of committing to memory through your 
brains only. Of course God gave you your minds 
and of course they are to be used and cultivated 
and I would be an utter fool to say stop learning 



To Prove Christianity; Live It 17 

and studying, but I do say you must cultivate the 
whole man, and the instincts are a part of man that 
has almost atrophied. The intellectuals of the 
world do not know the debt that they owe to the 
religious teachers and thinkers who have made 
their religion practical, living out in their daily 
lives those things which they believe, for they, 
and they alone, have kept alive the instinctive 
powers of man among the more highly cultured 
peoples — and when I say instinctive, don't think I 
mean emotional. It may include emotion, but is 
far deeper and greater than mere emotion. 

"The only real freedom comes from following 
out those laws which govern the thing with which 
you are dealing. Take for instance the force 
of electricity, it is a very dangerous, death-dealing 
force; work within the laws that govern it and 
you control it. You are free from its dangers. 
A parallel law works with spiritual things. You 
must learn the spiritual laws. As I shall try to 
show you, in the chapter in which I shall deal 
with the lives of the saints, you have already all 
the revelation about those spiritual laws which 
are necessary to your human life on earth. There 
are greater degrees of spiritual life here and here- 
after, but the basic principles — all of which you 
stand in need — have been given you already, there- 



18 The One Way 

fore go back to straight old fashioned, apostolic, 
Bible Christianity, leave the discussion of the- 
ology till you are able to understand what you are 
talking about. 

"This sums up my present position about the 
revelation of the Bible. I have tried to make it 
clear, but it is not easy, because we no longer use 
human language, and it is not easy to be sure of 
getting the matter through. The most trouble- 
some thing we have to deal with is the doubt of 
our amanuenses. That is not a wholly bad thing, 
because a person undertaking this work carelessly 
or out of idle curiosity, is in danger of becoming 
an instrument in the hands of unscrupulous or de- 
terrent spirits, and it needs the greatest vigilance 
on the part of the person receiving the message not 
to be interfered with. 1 Yet, in order to write, 



*I have not interrupted the book to tell of the many inter- 
ferences which have occurred. At one time, during the summer, 
I could do no work for several days, because as soon as the 
words "William James Control" were written, the pencil would 
either run around and be silly, or a woman, whose handwriting 
never varied, and whose manner of writing was utterly different 
from that of any other person, would persist in trying to tell me 
a story of her little children. She said they were in great need, 
and begged me to go to them and help them. At her direction 

I wrote to a W B , 10 Speedway, Providence, R. I. 

That letter was returned to me by the post office authorities. 
There was a lot to it. She knew exactly how to appeal to my 
sympathies, first for her husband — whom she afterward claimed 



To Prove Christianity; Live It 19 

they must sink their own personality to the disap- 
pearing point, chain their imagination, and at the 
same time, be keenly on the alert, reading and 
following what is written. Hence, you ought to 
be able to see that shades of meaning can easily 
be blurred — therefore read with an open mind, 
ready to receive the truth and to prove it by prac- 
tical daily living, not in a harshly critical or analy- 
tical mood. If it is not absolutely correct, re- 
member I too am human, though you are not in the 
habit of applying that word to those of us who 
have passed through the change of death. I too 
am fallible, and whereas I once thought I knew a 
lot, I now know that I am but the humblest of 
learners — although teaching is still my work and 
my purpose is progress." 



had committed suicide — then for the children. I felt she was 
evil so I did not want to put it in the book. At the end of that 
period my husband wrote of having had a great fight, and Dr. 
James wrote : "Now are you satisfied that that woman is deter- 
rent? You let her in." 



CHAPTER II 

The Value of Certain Philosophies; Both 
of the East and of the West 

UA "pHAT the Western and the Eastern philoso- 
phies have very widely diverging points of 
view, is the current opinion I know, but in truth, 
there is much greater fundamental agreement than 
you know. What few thinkers have as yet real- 
ized, is that the whole human race is one. In our 
Western minds is deeply ingrained the idea of the 
Jews as Chosen people of God. When they failed 
to fulfill their destiny and recognize their Messiah 
when he came, we feel that we Christians in- 
herited as it were, their place and became the best 
beloved of God. In a sense, there is just enough 
of vital truth in that idea to have helped us to go 
off at half cock and accept it as the whole truth. 
Now the fact is, the whole human race is God's 
creation one and in a sense indivisible. Backward 
races hold back the whole progress. The so-called 
heathen nations hold back the progress of Chris- 
tianity, and the self-satisfied attitude of the mass 

20 



The Values of Certain Philosophies 21 

of the Christian world has prevented them from 
recognizing, that at the heart of the so-called 
heathen religions lies an aspect of truth whereby 
God was preparing those people to be ready for 
the teaching of Christianity, which should have 
been brought to them centuries ago. It is hardly 
possible to speak too strongly of the importance of 
missionary work among the so-called heathen 
nations. The luke-warmness of many Christians 
on that subject, not to speak of the actual antagon- 
ism, is a fearful blot and disgrace on the church 
and should be ruthlessly cut out by individuals and 
masses of men, like any other cancerous evil 
growth. The family dies if no children are born, 
the church must atrophy and decay, unless it is 
spreading and increasing — not only at home but 
abroad. You have seen how the world has been 
rocked almost to its foundation by one nation de- 
termined on destruction. Germany's population 
at the beginning of the war was only one seven- 
teenth part of the population of the world. What 
do you think will happen to business and art and 
science if you let things go on as at present? 
China, Japan, Africa, with their teeming millions 
of non-Christians getting education and external 
civilization and no real Christianity? Then add 
to that, the vast numbers of heathen in our own 



22 The One Way 

so-called Christian lands — and right here, let me 
tell you that Christianity pure and as it was given 
to the world nineteen centuries ago, is the final 
religion; put that on your housetops and let it be 
engraven on your hearts. 'Jesus Christ is the 
Way, the Truth and the Life.' There is no other 
way. Live it out in your daily lives. Neverthe- 
less, the full revelation of the gospel of Christ 
will never come until Orientals and all races of 
men are drawn in — adding their interpretation of 
the Christ to yours. 

God is not a man to be suited to one race or 
nation alone. He is the creator of the universe, 
and he can and does fill all men and all things. 
Many have become disgusted with Christianity, 
because there are so many professing Christians 
who belie the truth of what they say they be- 
lieve. Most of the followers of the Eastern 
philosophies, or religions, if you prefer so to 
call them, have done the same thing only a 
thousand fold more so. The practices of Bud- 
dhism for instance, are very far removed from the 
original ideas of Buddha — Buddhism should have 
been but a preparatory revelation, leading on to 
and preparing for, a fuller revelation of God's 
eternal truth. It has, in point of fact, become so 
debauched that, as generally practised and lived 



The Values of Certain Philosophies 23 

today, it has little or no relation to the original 
high ideals such as you find in their sacred books. 
It is as true for them as for you that it is not 
what is written in their religious books that counts, 
but what the actual lives of the men and women 
are. So far as I know, every one of the great 
philosophers of the world have perceived or real- 
ized a small vital grain or aspect of truth, and on 
that they have built up a whole fabric — trying to 
stretch that bit of the truth to cover a far greater 
field than it could cover. The mind of man is so 
small that it is absolutely impossible for him to 
take in more than the merest suggestion of 
Eternal Truth. But when a man runs across — 
discovers or learns about — one small aspect of 
truth he is so overwhelmingly impressed by the 
inherent power that is latent in all truth, that he 
with his finite mind feels that he has discovered 
all truth. You can hold your hand before your 
eyes and blot out the widest landscape. You only 
blot it out from yourself, the landscape is still 
there. Your ignorance or disbelief in the Eternal 
Verities of God doesn't hurt those Eternal Veri- 
ties, but it does handicap you. One reason why 
scientists have found it so hard to accept purely 
religious truths is, that the aspect of truth to which 
they have been devoting their study has blinded 



24 The One Way 

them. It is this limitation of your whole mental 
attitude that you must clear away. Life is not in 
little sections; the life of God's whole universe 
is a unit, a whole, hanging together — let one part 
be damaged, all is damaged, its perfection marred. 
"If I can persuade you to open your eyes to the 
new aspect of old truths, I think I can show you 
that there is value in most of the philosophies 
both of the East and West, but a partial value, a 
small contribution that each had to make to the 
whole. Take for instance, Berkeley's philosophy. 
He obtained a great following, his writings are 
still studied, but I think that if you have a slight 
restating of this man's theories you will find a 
great illumination of all his writing. You will 
see the value of what he taught, and yet lose the 
limitation of his point of view. He states that we 
have no proof of the existence of matter. How 
does that strike the average man of today, with 
the materialistic point of view that that only is 
real which I can touch, handle or prove indisput- 
ably? In this connection, consider for a moment 
all the class of thinkers who say pain and suffer- 
ing are not real. You must acknowledge that if 
one man can break his leg and feel no pain, he 
has something over the next man who breaks his 
leg and suffers torture. Of course, at once I hear 



The Values of Certain Philosophies 25 

a clamor of voices asserting, 'the first man is just 
a liar; he has the pain but he won't admit it.' No 
friends, there you are wrong; that man has got 
hold of a secret — in reality it is an aspect of truth 
that should be free to all. It is this, that though 
a broken bone usually carries with it much pain, 
in the present state of the development of the 
human race, there is a higher law. To the man 
who lives steadfastly facing God, matter and its 
laws can practically cease to exist because the 
higher can wholly dominate and swallow up the 
lower. God, the indwelling Father, can, if his 
child chooses that he shall — interpenetrate every 
atom of a man's body, and to the man who has 
learned this as a practical working principle of 
daily life, the coming of the broken bone need not 
necessarily bring pain, because he can so open his 
whole self to God that God can come in and show 
forth his power, just at that point where it is most 
needed. There are on the earth today, many 
men who are practising the presence of God in 
their bodies, to such an extent that they are freed 
from physical pain. Please let me remind you, 
that God will never force himself into either your 
soul or your body, unless you choose to have him 
— he will never interfere with your royal preroga- 
tive of free will — therefore, you must learn by a 



26 The One Way 

steady practice of the Presence of God to call his 
indwelling power into your body and your soul. 
It is rare that a man can open himself to God's 
indwelling power in his body in an emergency, 
unless he has been at least a little in the habit of 
practising the Presence of God in his daily life. I 
say, in his body, advisedly, because many a man 
subconsciously in his soul practises the Presence of 
God and acknowledges his sovereignty in his soul, 
even when his intellect does not assent, but your 
intellect must assent before you can be very suc- 
cessful in opening your body to God's indwelling 
power. Remember always that your ignorance of 
a law does not make it untrue. There are many 
men and women among you today who are living 
this truth in their daily life. It is for you too, 
if you choose to get up and work for it. 

("Mrs. B do not doubt, because so much 

of this that I am writing is familiar to you. It is 
just because you are advanced in many lines of 
spiritual thought that you have been appointed to 
receive and transmit this message. I know it is 
hard for you to believe that I am really in control, 
because you often hear my thought, at least in 
part, before the pencil writes it down, but it need 
be no matter of quarrel between us who writes 
this book if it contains a message of vital, living 



The Values of Certain Philosophies 27 

truth to needy men and women; it is no matter 
if I borrow some of your thoughts and write them 
down. Not one word has been written that I 
don't fully assent to.) 

"Don't let anyone think that they can attain 
unto it without hard work. It requires a constant 
renewing of your determination to live according 
to God's will, not according to your own fancy 
and desire. Suppose that we state it something 
like this. That alone is real which has eternal 
or enduring existence. Then matter — your chairs 
and tables, your houses and lands are not real for 
you all know that given enough time they will fade 
away and be gone. The pain of the broken limb 
of the man who is ignorant of the indwelling 
power of God will not endure eternally, yet it is 
very real to him while it lasts. It is actual and for 
him very terrible and it is simply silly to say he 
has no pain — of course he has the pain — he is 
suffering horribly. It is true that he has pain, 
nevertheless it is more true that it is possible for 
a man to break his leg and if he be sufficiently 
versed in the art of opening himself to the indwell- 
ing power of God both in his body and his soul 
he can have the broken leg without pain. This is 
a fact. Now, since it is a fact, hadn't you better 
learn how to open yourself body and soul to the 



28 The One Way 

indwelling power of your heavenly Father and 
gradually let pain and sickness be done away for 
the race? Your soul is real, for it will endure 
forever. Berkeley contended that the only thing 
that a man really knew existed was his own self 
or soul. Take your Berkeley and reread it from 
this point of view. Take your modern books that 
deal with these points and reread them in the light 
of what I have told you — suck the drop of vital, 
eternal, enduring truth out of each one and in- 
corporate it into your daily life. God is not only 
an indwelling God but He is omniscient, the end 
and source of ill wisdom, and the man who 
chooses to have God for his all, has open to him 
the source of all wisdom. If you truly rely upon 
God, he will guide you into all wisdom. Don't 
let anyone think I am preaching a doctrine of ease, 
of lying down upon God and doing no work them- 
selves. No other form of life demands an equal 
degree of moral fibre, or an equal degree of effort 
on your part. That old free will of yours will be 
cropping up to the last day of your earthly life, 
and as often as it reappears you must take it and 
lay it at God's feet determinedly. You will never 
win to Heaven — that place or state where God 
dwells — on flowery beds of ease, and yet it is true 
you can only attain to Heaven through God's 



The Values of Certain Philosophies 29 

power alone. By yourselves you could never 
reach there. The real art of living is to open 
yourself so that he can come in and dwell in you. 
Tn whom we live and move and have our being.' 
At first, it may seem a paradox to say, you cannot 
attain by any striving of your own, God has to do 
it all, and then to say you must work every second 
to accomplish the end. The hardest thing a man 
can do is to lay down that Godlike quality of free 
will — that quality which above all others shows 
him to be made in the image of God — but if you 
wish to attain, you must lay down the image or 
likeness to God in order that He may enter into 
you and dwell in you so that you will become one 
with Him. It is obviously greater to become one 
with God than to be made in His image. 

"Search out in your Bible and find how many 
centuries before Christ it was stated, 'The temples 
of the Lord are ye.' Men and women, that is 
what you were created for, to be the Temples of 
the Lord. Are you fulfilling your destiny? I ask 
all who hear this message to clear out their 
temples and let God alone dwell in them, and to 
help all other men to clear out their temples 
and let God come into His own. Be assured 
of this; Christ meant exactly what he said 
when he said "If a man love me he will keep my 



30 The One Way 

commandments and my Father and I will come 
unto him and make our abode with him.' ' 

July 15th. "Take for another example the 
teachings of Socrates, with their great beauty of 
ideals. They again were meant to be a prepara- 
tion for the fuller revelation of the Gospel of 
Christ. That man should seek happiness as the 
goal of his desire is entirely proper, but do you 
want permanent or transitory happiness? Do you 
want the pleasure of the flesh which will pass with 
the flesh or do you want the pleasure of the intel- 
lect and the soul? Most men are so short sighted 
that it is hard for them to look ahead of their 
earthly life and realize that to us here, even those 
of us who lived a long time on earth and have been 
here but a short time, the life of earth is but a 
moment. It is a fact that the sins of the flesh 
destroy the flesh. You may think that is of no 
consequence since your flesh is left upon earth. 
Here, we have not fleshly bodies yet we feel all 
our members, just as completely, — no, far more 
completely than you feel yours, and just as you 
would feel with a fleshly body minus your limbs 
or some of your vital organs, so is a man here 
who having indulged in the sins of the flesh has 
destroyed some vital part of his spiritual body. 
You make your spiritual bodies by the life you live 



The Values of Certain Philosophies 31 

upon earth — therefore if you want happiness it 
behooves you to seek it even with tears. Remem- 
ber this the next time you read Socrates. 

"What I am trying to tell you should, if I make 
my meaning clear, enhance the value of the beauty 
you find in your Socrates and give a wholly new 
value to it. The same is true of Plato. He 
wrote, as most men do, for his day, revealing as 
much as the men of his day were capable of re- 
ceiving. Take back to your classical reading the 
idea that they were playing their part in a great 
world plan known from the beginning to the Al- 
mighty Father. 

"Right here, comes in again the old age-long 
question, if man has free will how can God know 
beforehand what man will do? How could God 
have a plan which man will fulfill? Simply be- 
cause man, having been made in the image of 
God, must in the end fulfill his own destiny and 
become truly Godlike. Now, when man chooses 
to go off on his own wilful way and do that which 
is contrary to his own inherent God likeness, he 
delays the whole plan, and sometimes a few men 
have succeeded in putting back the progress of the 
world, for centuries, prolonging the agony. This 
would have happened if Germany had been suc- 
cessful and won the war. 



32 The One Way 

"Nearly all thinkers recognize that you have 
come to the end of one era in the history of the 
earth and the beginning of a new era. What you 
do not realize is, that it is also an eternal crisis 
and unless the forces that are for progress — and 
when I speak of the forces for progress I mean 
all men everywhere who are working construct- 
ively for God, whether consciously or uncon- 
sciously — unless these forces unite and put their 
whole power into the fight, the deterrent forces 
who are united may win the battle for the time 
being, and the development of all men be held 
back for centuries. We are permitted to tell you 
that the world war is as nothing compared to the 
titanic struggle that lies before the human race, 
and don't forget, that that includes us here. A 
very large part of the world today thinks, that 
when death comes to a man his account is settled 
and he goes to his place and his chance is over. 
That idea has gained such ascendancy over the 
human race because it has in it such a great amount 
of truth. Your earthly life is given you to make 
all your most important growth in, that is, the 
starting of your growth, the potential growth if I 
may so express it. In what I am now saying, I 
speak of the ordinary average human being, not 
of maimed individuals whose imperfections of 



The Values of Certain Philosophies 33 

mind and body put them into a separate class. 
Of them I will speak later. The essential growth 
you have to make is your choice between good 
and evil : on that hangs all the rest. All intellect- 
ual development is only relatively important. 
Every man has thousands of chances to renew or 
even change his choice, but your whole future does 
depend on the choice you make in your earthly life. 
A man who has sinned on earth, consistently and 
deliberately, can return to God and to goodness, 
but through a course of training and discipline that 
is more terrible than any hell fire you have ever 
conceived of. The burning of flames is a purely 
material interpretation, suited to the development 
of man at the time that the teaching was put into 
words : the burning of remorse is to a spirit unut- 
terably greater and more terrible than any suffer- 
ing of your body such as being burned. During 
your earthly life you are given hundreds and thou- 
sands of chances to make your choice. If you re- 
fuse to make your choice there, when you come 
here you will have to take the consequences. 
There is no organized punishment here ; there are 
the consequences. Sinners, as you popularly use 
that term, who come here, are met with love and 
given a chance to make their choice here. If they 
will not take it they must take the consequences and 



34 The One Way 

the consequences are more awful than any words 
can describe. Yet, the Salvation of Christ will not 
be complete until all men have come in and re- 
turned to God, though it be from the lowest hell 
— through agony unutterable — every single soul is 
necessary to God. 

"The reason why Germany was able to with- 
stand the whole world for such a long time was 
that Germany, the central empire, was completely 
united under a despotic government that held it 
into a unit all acting together. The Allies might 
have been victorious much earlier had they earlier 
been united as they later became. The deterrent, 
or what you would call evil, forces are uniting now 
for a titanic struggle. God is permitting us a 
chance to talk to you and to help you to unite 
before it is too late. Put aside your differences 
of all kinds, religious, political, civic, economic, 
and unite. Unite with each other and unite with 
us. 

"People who are successful in doing automatic 
writing for the forces of progress learn very 
quickly to recognize when a deterrent spirit 
touches the pencil, and you must learn to recog- 
nize when a deterrent spirit whispers^ a thought 
or suggestion to your mind or spirit, to recognize 
them and instantly send them to their own place. 



The Values of Certain Philosophies 35 

You can protect yourself by a clear determined 
order. 'Get thee behind me.' Say, 'I absolutely 
refuse to be interfered with by mischievous or de- 
terrent spirits whether in the body or out of it.' 
But remember your whole will must be behind the 
above statement. If you have not attained suf- 
ficient force of will, pray. Prayer is one of the 
levers that can lift the universe, because by true 
prayer you unite yourself to the Almighty Creator 
of the universe. Remember true prayer is union 
with God, not petitions asking for benefits. Prayer 
in Christ's name is prayer which is in unison with 
the Spirit of God. 

"I have said that this chapter was to deal with 
the different philosophies both western and 
eastern. I do not propose to take them up one 
by one and discuss them. I only mean to give you 
suggestions; pointing the way — so that you can 
compare them to the fuller revelation, and for 
yourselves put them where they belong. Your 
earthly life is your best time for growth and we 
should weaken your fibre if we who know a little 
more than you do should direct you what to do or 
what to think. You must make your own decisions 
and experiments. It is a fresh outpouring of the 
infinite love of the Almighty Father that at this 
time there is permitted a lifting of the veil be- 



36 The One Way 

tween our worlds. It is not nearly so great a 
change as you believe it to be. In days gone by, 
prophets and great men have received inspiration, 
some of them direct from God or from some of 
his servants whom he has appointed for that pur- 
pose, into their minds or in the case of authors 
through the pen or pencil. If you will look this 
matter up you will find now and again records of 
authors, who wrote their books with a rapidity 
that was absolutely incredible. Without the least 
doubt that was pure automatic writing. 

"Now to merely mention such men as Ran." 

(Here follow a series of attempts to take a 
name.) 

{Wait a minute y let us pray for God! s power. 
Are you tired?) 

"No because we don't get tired in that sense as 
long as there is work to be done and the proper 
opportunity to do it; God supplies us with his 
strength, just as the water main supplies the water 
in your pipes as long as you make the demand for 
it by keeping your faucet open. The same supply 
is for you, only you have not yet learned to use 
it when your minds and bodies grow what you call 
weary." 

( Then it is I who am — what I call tired?) 

"Yes." 



The Values of Certain Philosophies 37 

(Nothing is more convincing to me than the 
way the pencil stops when Mr. James or my hus- 
band are done.) 

(After nearly an hour's rest.) 

"You know those two names now but didn't I 
have a time with you? Take such men as Renan 
and Jean Jacques Rousseau — they allowed doubts 
to come in so that to many people they were really 
deterrent spirits, yet mixed in was honest seeking 
after truth. It is not my place to tell you which 
were and which were not deterrent spirits, but to 
remind you that you have a standard to measure 
by. 'The fulness of the measure of the stature 
of Christ.' Some men there are — Nietzsche and 
Zwindei — Zwinderk — Zwindecky, my goodness 
let me write with the pencil, what is the matter 
with you, Zwindecku the Russian — who were 
wholly deterrent and yet who incorporated just 
enough truth into their work to accomplish the 
most enormous amount of harm. 

"I know that to many people this chapter will 
seem utterly unsatisfactory, because they would 
like me to do their deciding and thinking for them. 
I am not permitted to do that. Of course I could 
tell you all that I now know but doing so would 
be a deterrent act, and I hope you know I am not 
on that side." 



38 The One Way 

(Did I get that Russian name right?) 

"Zwitnbouchu, Znwimbouchu, Tznwimbouchu 
— You were awful." 

(Was it because I was tired or was it some 
stupidity on my part?) 

"No, names especially unknown and foreign 
ones, are always hard to get through. 

"Now go on. Someone tried to interfere. I 
don't believe I will go into any of the Oriental 
philosophies or even touch on them. This chapter 
is only to offer a pointer. The rest must be 
worked out by you who read this. 



I have never read any philosophy, with the exception of one 
college textbook of Berkeley's. This I remembered so inaccu- 
rately, connecting it with the name of Lord Bacon, that when in 
the course of the automatic writing it came through Berkeley 
(see page 39), I said to myself: "Why, that is the Baconian 
theory. I must have made a mistake and written that wrongly." 
It was with fear and trembling that I first gave my manuscript 
to a friend to read, dreading his immediately saying with scorn: 
"The list of men that you give as philosophers is enough to 
wholly condemn your book as an automatic script. Dr. James 
could never have mentioned such men in such a connection." 
I did not know whether Plato, Socrates, Renan, Rousseau, and 
Nietzsche were philosophers. 



CHAPTER III 

Of the Lives of the Saints — and Singleness 
of Heart 

""pvON'T think that I have forgotten your 
-*-^ point of view. You want accurate scientific 
information given you. What you know as the 
scientific attitude is too small, too sectional. It 
is perfect as far as it goes, but astronomers don't 
use the laws of electricity to measure by. So, 
don't you think that because your scientific way is 
so good for certain things, that everything comes 
under that one method of proof. It does not. It 
is one of the important ways of working out your 
side of the problem. The place where you err, 
is that you feel as if all things must be proved by 
scientific rules. That is simply your limitation and 
ignorance. Science is one department. It is not 
the whole thing. At present you cannot subject 
spiritual laws to accurate scientific tests. Even 
medicine has never been an absolutely accurate 
science, because the recuperative power of the 

39 



40 The One Way 

human body is a spiritual quality and you can't 
estimate it except on spiritual lines and by spiritual 
laws." 

July 17th. "I do not feel very well satisfied 
with that last chapter. You better let us read that 
last chapter over together." 

{How can you read it?) 

"By your reading it I can perceive the ideas in 
your mind. I do not think I have given a good 
title to Chapter II. You change it. Call it 'The 
Value of Certain Philosophies, Both of the East 
and West.' Now continue Chapter III. 

"The way that you can prove spiritual laws is 
by living them and that is the only way. You 
must have the courage to experiment. Think of 
the pioneers of science, the men who have given 
their lives for electricity, steam, aviation and ten 
thousand other developments. You need not give 
up the life of your body in the sense of dying, 
but you must devote yourselves, body, soul and 
mind, to the experiment of proving spiritual laws. 
Fortunately for you there has gone before a vast 
amount of work into this experiment. If I were 
to give a list of experimenters — the saints of the 
earth — it alone would fill a book. Some of the 
best for you to study are found in the Bible. To 
many, a half familiarity with the Bible stories 



Of the Lives of the Saints 41 

has dulled their understanding and appreciation. 
Conquer that; it is stupid. 

"Take Marcus Aurelius. You won't like all he 
says. Find out parts of his writing that appeal 
to you, and live those. It is easier to do that with 
books than with living saints, the set of whose 
bonnet or the tones of whose voices annoy and 
rasp you. Yet the same thing that I counsel your 
doing with the writings of saints I counsel, I had 
almost said I command — not that I have any right 
to command, and it would become useless if I 
commanded and you obeyed, for you must choose 
the right for yourself — therefore I counsel that 
you look at the living men or women who are 
fitting to be leaders, saints, holy men, and find 
their essential goodness and unite with them. Let 
the annoying things in them slide off you like water 
off a duck's back. Cut out from your mind the 
attitude, 'Yes, no doubt he or she is a fine force, 
a strong character, but I can't stand this or that 
small thing in them.' Unite with their fine pur- 
poses and let us get to work to beat the forces 
of evil, we call them deterrent forces here. The 
idea that evil has power is wrong. God alone 
has real power. Individuals who choose to follow 
their own wills, thus denying God, are deterrent 
and produce evil results. You can protect your- 



42 The One Way 

self from them by allying yourselves firmly to 
God. You should understand by this time, that 
the language we use here is the thought language, 
consequently a Russian and an Englishman, or 
any combination, can speak freely together pro- 
vided only that their level of development be the 
same — which means not only their intellectual edu- 
cation but their spiritual knowledge. There are 
many instances of thought transference known 
among you, and they are simply examples of our 
common manner of communicating here. Now 
you can learn much of that language. You al- 
ready know much more of it than you realize. 
You hear many thoughts, both elevating and de- 
basing, and you must choose which kind of 
thoughts you will entertain. You can protect 
yourself by a determined choice. Say in words, 
'I refuse to be interfered with,' and mean it when 
you say it. 

"The lives of the saints are very little studied 
in these days, but certain of them should be con- 
stantly in use among you. 'The Practise of the 
Presence of God,' by Brother Lawrence, Jeremy 
Taylor's 'Holy Living and Dying,' the 'Lives of 
the Saints,' by Williamson." 

(Is that the right title?) 



Of the Lives of the Saints 43 

"The 'Lives of the Saints' by Williamson, 'Men 
and Martyrs' by Manlius Welby." 

{Was that right?) 

"Yes. 'Many Men of Saintly Life' by Wilkin- 
son and others. 'Father John' of Russia. 1 I don't 
remember the exact title of his book. It deals 
with the miracles of healing performed through 
the Holy Communion. There are many others 
but these especially bear on points I want to bring 
out. Of course they must be read from the point 
of view I have laid down for you, both as to 
measuring them by the One and Only Standard, 
Christ, and also as contributing their part to the 
whole revelation. God has revealed Himself 
always through the lives of certain men, and the 
study of the lives of the saints would be of very 
small value unless they sent you back to God from 
whom of course they drew all their power. God 
made man in His image; to be His temple; to be- 
come His companion; as an instrument through 
which He could manifest Himself to others, until 
all come to 'the measure of the stature of the 
fulness of Christ' 

"Most people, who have attained to mastery in 
any line, have learned that to discover as far as 



1 Ivan Iliilch Sergief, Probably his Diary is indicated. 



44 The One Way 

possible the laws of that with which they are work- 
ing, then to work in harmony with those laws, 
yielding themselves as freely as possible to the 
element in which they work, brings the most 
rapid success. Take as an example the athlete. 
He trains his muscle but he must keep his supple- 
ness and freedom of motion or he instantly loses 
power, but he must never descend to sloth or relax 
to the degree of loss of power. Now you have 
got to learn to become fluid. Here we speak of 
a person's essential essence. " 

{Once when I was meditating with a friend and 
had felt an intense sense of God! s presence and 
power, I felt as if I were partially outside and 
above my own body which was lying on the bed. 
What was that?) 

"Probably you were so closely united to our 
Heavenly Father that your essential essence had 
partially passed out of your body, but I cannot 
speak with authority about it. It is a possible 
thing to be done, but an extremely dangerous one 
if practised under any but the highest spiritual 
conditions. No such experience should be sought 
for itself. If it occurs in the course of prayer 
that is one thing, but seeking spiritual experiences 
of such kind, except as they may occur in the 
course of prayer and adoration, is not only dan- 



Of the Lives of the Saints 45 

gerous but wrong. In spiritual things never work 
for the loaves and fishes. One reason why people 
so often fail to receive spiritual healing of bodily 
ills is, that they seek the healing, the relief from 
pain, as the end, whereas it should not be the end 
but an incident in their growing knowledge and 
worship of God. Seek Him. When you have 
reached Him you will be healed and you can be- 
come 'perfect even as your Father in heaven is 
perfect.' God is the heart of the universe, and 
as your blood flows from your heart to all parts 
of your body, so God's power can flow to every 
part of the universe, filling, energizing, healing 
every soul who desires to receive Him. Desires 
is not quite the right word, because it does not 
signify a determination to lay down your will and 
do His; a determination as hard as adamant, yet 
as free and fluid as the flowing seas." 

{Could we get it a little clearer about my per- 
haps writing down my ideas or influencing the 
pencil from the point of view of this world, of 
people other than myself? I think it will take 
from the strength and power of your message 
if our readers feel that I influenced what was 
written.) 

"We can make that clear. Not one single word 
have you written, without my full assent, except 



46 The One Way 

when I have crossed it out. I am the master in 
this situation because you are willingly yielding 
your hand an instrument to me. I think the 
thoughts to your mind and you write them down, 
and when you get tired or stop receiving freely I 
send you to bed or out of doors. 1 

"The chief trouble with the world today is that 
men and women are not clear about the purpose 
they mean to serve. There are only seven purposes 
in the universe. They are progress, healing, light, 
power or force, building or production, trutR and 
love, which includes justice and service. Here we 
come to one of our great limitations. Those seven 
words are the nearest I can come to naming the 
seven purposes, but they are inadequate and you 
can't understand until you attain to more complete 
knowledge. But take it practically. Look into 
the lives about you — your own and others. Aren't 
all the people — with a very few exceptions — try- 
ing to grasp at too many things? They want edu- 
cation, possessions, development, pleasures, riches, 
and in the end, feebly, spiritual things. 

"That is making things topsy turvy. If you 
have spiritual things first, the other things natur- 
ally follow. God put you into the world. 'Your 



1 This writing was done chiefly in the evening. 



Of the Lives of the Saints 47 

Heavenly Father knoweth that ye have need of 
these things. Seek ye first the kingdom of God 
and all these things shall be added unto you.' 

"It is an absolute impossibility to state too 
strongly the need of singleness of heart and pur- 
pose. The confusion in people's minds as to 
which of two courses to follow is responsible for 
the greatest amount of harm both to individuals 
and to the whole destiny of man. You should 
train yourselves and your children how to make 
decisions quickly and clearly. It can be trained 
just as definitely as you can train your muscles for 
any purpose you choose to work for. It is a part 
of that training of the instincts of which I have 
told you so many times. God made man capable 
of discerning between good and evil and you 
should be able to do it promptly. 

"The most important thing to be taught is a 
power of decision, which is now greatly lacking 
both in the individual and in the race at large. 
Many of the most serious difficulties arise from 
indecision. The capacity to make true acts of will 
has not been taught because many people do not 
know what a true act of will is in the sense of not 
being able to analyze an act of will nor to make 
one on command. By that I mean, if I say to you, 
'Make an act of will,' you don't know what I 



48 The One Way 

mean. Most people would not have the least idea 
how to begin. If you take an individual who has 
a naturally strong will and clear understanding, 
place him in a situation demanding quick and in- 
telligent action, he will make his act of will splen- 
didly but automatically. Take the same person 
and ask him to make an act of will and he will 
not have any idea how he does it, or where. Ten 
to one he will say, T make my decisions in my 
brain.' He does not. The intellect may or may 
not assent to the act of will, but the act of will is 
far more simple and elemental — it is not made in 
the intellect. The will is the most fundamental 
part of man. You make your act of will where 
you know the difference between good and evil, 
in the centre of your being, in your soul. The 
psychologists of today spend a lot of time talking 
over what is the nature of the subconscious mind, 
the functional brain. I tell you that this is your 
soul, the essential you, the undying worm. It is 
there that you make your acts of will, your true 
decisions. The will is, as I have repeated over 
and over, the most fundamental part of man's na- 
ture. It is therefore essential that men should 
be able to make true acts of will, clear decisions, 
discern clearly and promptly between two courses. 
These acts of will are made at the centre of your 



Of the Lives of the Saints 49 

being. Men call it the subconscious mind or the 
functional brain. It is your soul. Please note 
that from now on when I say your soul, that in- 
cludes what you call the subconscious mind. After 
the decision has been made in the soul, it is im- 
portant that the intellect should assent in order 
to give the soul full freedom and enable it to be 
your guide. 

"The whole matter is so subtle, yet withal so 
utterly simple, that I find it almost impossible to 
use human words to express my meaning. It is of 
the most fundamental importance that I get this 
over clearly and that you understand and then that 
you incorporate it into your daily life. The in- 
stincts which I have urged you to train are the 
same thing, the soul life. It is though his soul 
that man approaches to God, through his soul that 
he hears the guiding voice of God and feels what 
we here call the rhythm of the universe. The 
peace of God which passeth understanding is again 
the rhythm of the Creator. It is at once universal 
and most intensely personal from the Father to 
the child. The more a man lives within the rhythm 
of God, the more power he attains to. Now it 
is not a gift reserved for the few, but a common 
universal right of every child of God. I have 
said you were to train the instincts. You must 



50 The One Way 

train your souls, that is one and the same thing. 
It is simple. It is not unlike the training required 
for the muscles. It must be simple at first, even 
trivial, then increasing in importance. A true act 
of will must follow these three rules: it must be 
possible, it must be single, it must be sincere. Let 
us say you are reading; you glance up and see that 
a picture is crooked and you make an act of will 
to straighten it. First, the straightening must 
be a possibility; second, it must be single, i.e., you 
must not say 'If I can find the stepladder I will 
straighten that picture.' In case the stepladder is 
necessary to enable you to put it straight you 
would, during the process of training your self in 
making true acts of will, have to make two sepa- 
rate acts of will — The first, 'I will go get the step- 
ladder' ; that is one complete act of will. Then 
make a second one, 'I will straightetn that pic- 
ture.' Thirdly, in both cases you must be sincere 
in your determination to get the stepladder and 
to straighten the picture. 

"Why all this history over a tiny act of that 
kind that is thought of, done, forgotten in a 
second? Because a large proportion of the men 
and women in the world look at the picture and 
see the need of straightening it and say vaguely 
to themselves, 'I must straighten that picture.' 



Of the Lives of the Saints 51 

They finish reading and forget it and have put, 
according to the old saying, a paving stone in 
hell. Instead of being clear, incisive doers of the 
right they have done a deterrent act. They saw 
what was right to do and straightway forgot what 
manner of man they are and never did what they 
ought to have done. By the time a man or woman 
has repeated that kind of vagueness a few thou- 
sand of times, he has injured his own powers 
both intellectual and spiritual. He has committed 
many trivial deterrent acts, each of seemingly no 
importance in itself, but deteriorating his powers. 
It is not necessary to get up from your reading to 
straighten that picture. If you make a true act of 
will it is done in one flash, not requiring to be 
mentally expressed in words, 'When I am done 
reading I will get the steps and straighten that 
picture.' The single-minded, efficient man does 
straighten it when he gets up and that is wiped off 
the slate. He doesn't have to tire his over-taxed 
brain by remembering when he is halfway down 
town, 'Oh, I didn't straighten that picture!' 

"There will be three classes of readers of this 
passage. The man who habitually makes clear, 
true acts of will will call the whole thing trash. 
He has never broken down his power of will. He 
doesn't know that the reason so many people he 



52 The One Way 

has to deal with are incompetent and good for 
nothing is that they did not inherit strong, decisive 
wills and no one has trained their wills to make 
them strong. The second class are those who, 
through shock, illness, or bad, slack mental habits 
have lost their will power, they will read with joy 
and realize that there is hope and renewal ahead 
of them. The third class are those who were 
born with weakened will power and never have 
been taught. The first and second classes must 
take care of the third class and teach them. 

"The cases of reformed men and women who 
were apparently reformed by a miracle are simply 
cases where some shock has startled them, and 
their whole will power has been so aroused that 
they have risen up and made one tremendous act 
of will which has changed their whole lives. It 
is not a miracle — at least, if by miracle you mean 
something outside of law — it is simply the work- 
ing of a common everyday law, but one with which 
you are not consciously familiar. Now get fa- 
miliar with that law and begin to use it, just as 
you have chained the lightning to light your 
houses. 

"It is simply impossible to exaggerate the im- 
portance of this. The central empire was com- 
pletely united, hence her success. When the Allies 



Of the Lives of the Saints 53 

became truly united they were victorious. Most 
of the men and women you know are like the 
Allies during the earlier part of the war. Their 
central purpose is to serve God, but they commit 
so many deterrent acts (you call them sins) that 
they lose their singleness of heart and neither they 
themselves nor their friends know where they 
stand. You must find out your place in God's 
scheme and then turn neither to the right nor the 
left, pursue it for your life, pursue it as the miser 
pursues gold, with absolute singleness of heart. 
'Be ' r e therefore perfect as your Father in heaven 
is perfect' That is no unattainable counsel of 
perfection. Seek only one thing, God, and His 
righteousness, and you will become so filled with 
His indwelling power that you will be one with 
His perfection — not man made in the image of 
God, but man in absolute union with God. So 
shall ye dominate all things." 



CHAPTER IV 

On Cooperation between Those on Earth 
and the Departed 

"'T* HIS chapter is to deal with the question of 
-** how you can help us and how we can help 
you. I have touched on the subject of thought 
language. The language of heaven is governed 
by love. The thought language is that used by all 
disembodied spirits; deterrent spirits use it also; 
they are not governed by the law of love. You 
all know much more of this thought language 
than you realize. People on earth who are very 
sympathetic are often able to read each other's 
unspoken thoughts. Under certain conditions 
people can send their thought definitely to each 
other though separated by distance. These ex- 
periences are all commonly classed under the term 
telepathy. The first step in our mutual coopera- 
tion is for you to recognize that you can and do 
receive thoughts from us — and to practice it con- 
sciously. This involves a serious danger unless 
done with the highest purpose. You are familiar 
with the fact that a wireless instrument receives 

54 



Cooperation — Living and Dead 55 

the message to which it is attuned but cannot re- 
ceive that to which it is not attuned. Now you, 
each one of you, hold the power of deciding abso- 
lutely what messages you will receive; to what 
class of message you will be attuned. If you are 
controlled, clear, concise, and refuse to admit any 
interference with mischievous or deterrent spirits, 
they cannot get in — but be sure they will not cease 
trying to get in, and if you become undecided, lazy 
or slothful, beware, for they will come at once 
and give you thought messages. Satan walking 
to and fro in the earth seeking whom he may de- 
vour, is no bad image. 

"The same clearness of which I have spoken in 
regard to acts of will is demanded here in con- 
sciously receiving thought messages from us or in 
sending them to us. You must be single-minded. 
St. James says, 'A double-minded man is unstable 
in all his ways.' To many people, consciously to 
receive or send thought messages will at first de- 
mand a good deal of effort at mental self-control, 
but the prize is worth all the price that must be 
paid for it. Mrs. Burke has given in her Intro- 
duction, a very good suggestion of how to practice 
receiving a thought message. The real you is 
what you are in your mind and soul and heart, 
not what you are in your fleshly body. Five min- 



56 The One Way 

utes after death your essential self is just what it 
was five minutes before death. Of course in say- 
ing that, I am thinking of a person to whom death 
comes when they are in health and full possession 
of their powers." 

{Do you mean if they were not in possession of 
their full powers before death the infirmity would 
not be carried onf) 

"Exactly. Almost immediately after death you 
find yourself possessed of the power to read or 
hear thoughts. As that is the case, you can easily 
see how soon with conscious practice you could 
learn to receive direct clear conscious communica- 
tions with us. Without your cooperation we can 
only communicate our thoughts to you, provided 
all conditions are favorable. Sometimes that 
means months or years of waiting. Simple people 
are the easiest to reach. The more complex you 
are the more difficult it is to us to get in. The 
most highly educated and intellectual men are 
frequently very complex and very difficult to in- 
fluence. The truest greatness is, however, simple. 
Your intellectual development is an advantage to 
us, besides carrying much more weight in your life, 
especially to your most powerfuly developed 
thinkers. Therefore, we want you to cooperate 
to retrain your instincts. We need your whole 



Cooperation — Living and Dead 57 

man in its highest perfection, and that can only 
be reached by your being more direct, less com- 
plex. Your houses, your food, your dress are all 
too elaborate. The paraphernalia of your lives is 
too complicated. During the war everything was 
simplified and almost every one preferred that 
simplicity. Why have you gone right back to the 
old way? 

"What I want to teach you is as old as the hills 
and as simple as A, B, C, yet you do not see it 
and believe it and live it. We here stand for God 
clearly and strongly (I am using human expres- 
sions) because here you either stand for God or 
against Him. There is no half way or mixture 
of motives. On earth you can change back and 
forth. Here you either do His will with all your 
heart and soul and strength or you are deterrent. 
Now what I want you to do is the old thing of 
making your choice on earth — once for all decide 
to stand for God and give up divided motives. 
We who stand for God, when we know a thing 
is right, do it quickly. You must gain the same 
directness and decision. The chance is given to 
all human beings who live on earth to make their 
choice. There are individuals who never have 
that chance during their earthly life, but they 
belong to another class. I refer to defectives and 



58 The One Way 

a few isolated individuals, and I am not including 
them at present. I want you to get the Eternal 
point of view and do nothing which won't be an 
advantage to you when you, too, have passed 
through the change called death. You all try to 
keep away from smallpox and leprosy. The 
mental habits of indecision, the inability to make 
true acts of will, are responsible for more evils 
than you conceive. From my point of view now 
I would rather have suffered in my flesh all dis- 
eases rather than that of indecision. That has a 
spiritual significance compared with which no 
mere disease of the flesh is of any consequence, 
because that is a soul disease. That is a result of, 
and also a cause of, diseased moral fibre. You 
can't greatly help us here in this great crisis unless 
you can get this clear, and act on it. God put 
you in your world. He knows you have to work 
for food and raiment, but you don't have to do 
dishonest things in order to make extra money, so 
that you can buy finer clothes and houses and 
lands than your neighbors. You want to give 
your children advantages. By all means, but 
make sure that you give them real and enduring 
advantages. Roughly speaking, in one hundred 
years every soul now on earth will be here with 
us, and they will leave their earthly possessions 



Cooperation — Living and Dead 59 

behind and stand bare of all surroundings and 
will only possess what they are. You know that. 
Why do you, so many of you, ignore it? The first 
shall be last and the last first. It may be that 
the most despised of earth's creatures, one who 
had no chance to learn anything but evil, yet who 
had a little spark of love in his heart and made 
this choice for God and goodness at some time 
that was the determining chance of his life, will 
take precedence of men who have done many 
good acts yet whose first purpose was material ad- 
vantages, not God's service. You can't deceive 
God and you can't deceive your own soul. If you, 
with honesty, look deep into your own heart you 
know whether you stand for God." 

{Am I being difficult to-day, or is it that the 
message is difficult?) 

"Both. You feel you know too much what I 
want to say and you don't at all. And also what 
I want to say is very hard to put in forcible lan- 
guage because you know it all already, but the 
world is not acting up to it. People have read so 
much and tried to use their puny intellects to solve 
questions that are too difficult for them to such an 
extent that they have become entirely befogged 
over those simple straight things which, if they 
would live them in their daily lives, would so ad- 



60 The One Way 

vance the whole sum of human knowledge and 
experience that you could advance to subjects that 
are now beyond you." 

(Can you explain why recourse to familiar 
spirits is forbidden in the Bible?) 

"Why, of course I can. The people tried to 
get directions from spirits on points which they 
should have decided themselves, or gone direct to 
God for wisdom. If you learn consciously to re- 
ceive thought messages and then start asking ques- 
tions to satisfy your idle curiosity or to find out 
things you should find out for yourselves, you will 
be doing the same thing that was forbidden. You 
can't come to us to get our help on matters you 
ought to decide yourselves. That would weaken 
your moral fibre." 

(It seems very complicated to understand how 
we can help you if we are not to ask questions and 
advice. ) 

"While it is just a probem on paper it may 
seem so, but when you begin to live it out in your 
life it will smooth out." 

(It seems to me that the thing that stands in 
the way of so many people is that they doubt an 
existence after death, or if they believe in it, it is 
so vague as to be negligible.) 

"Yes, that is the reason that we are being per- 



Cooperation — Living and Dead 6l 

mitted to use this means of communication — be- 
cause the love of the Father is so great that he 
permits us to meet the true and great desire of 
this time to bridge the chasm. It is not the only 
way, as you know from personal experience, but 
it is the only way that certain spiritually unde- 
veloped people can get it, and it is permitted now. 
The thought messages are the best way. That is 
the reason why you are to make every effort to 
consciously learn how to receive and send them. 
For instance, you asked your husband what made 
the pain in your foot. [See Afterword, July 
17th, 9.30 P.M.] Now you consciously sought his 
help. He told you to turn to God who is the 
source of all health and healing. You obeyed 
and that enabled your husband to help you much 
more effectively than he could have done without 
your cooperation. He might have helped you, 
your mutual love forming a channel, but not as 
he did. You have your minds and you must use 
them. 

"We have gone very clearly into the matter of 
God's not forcing any one of His children to serve 
Him or to let Him into their lives and hearts 
unless they choose. In a lesser degree the same 
is true of us. We cannot force our help upon you. 
You must not only help yourselves but you must 



62 The One Way 

deserve our help and open yourselves to it, if we 
are to accomplish what we are desirous and able 
to accomplish for you. We have together one 
great barrier to break down — the world-wide idea 
of separation between our life here and your life 
there. A certain very real separation there must 
always remain, but if you will help us, we can 
bridge it over in a marvelous degree. There is 
no death. There is life with you, a very embryo 
kind of life it looks to us from here, and with us 
there is the beginning of absolute perfection. You 
know in your own life that you cannot give to an- 
other person the advantage of your experience in 
any given line, unless they are willing to receive 
it. If they are headstrong and obstinate it is no use 
to try and help them, but given an individual, who 
is preparing to go through an experience which 
you have already had, and who is ready to learn 
from you, you can help him enormously. You 
call that being open-minded. Now we want you 
to go a step, and a long step, further, and learn 
to be fluid-minded. That doesn't mean that you 
have got to be colorless, weak creatures. You 
not only may, but must, prove by living what we 
will give you, but your conservative-mindedness 
is no longer a virtue. You must get freedom and 
vision. Try the spirits' (I John 4-1) by all 



Cooperation — Living and Dead 63 

means, but don't refuse to listen to them, to give 
them a trial. If the Christian church had not al- 
most completely forgotten the fact of the miracles 
of healing, performed by Christ, it would not 
have been necessary to form a whole new cult to 
bring to light the fact that God has lost none of 
the power that He once had. Christian Science 
has lost a very valuable something, because it had 
to go outside the historic Church to proclaim the 
truth which Christ taught, and which has been 
kept alive in certain isolated cases through all the 
centuries. Don't make so sure that automatic 
writing is some fearful new invention of the devil, 
and so drive the truth which should be within the 
historic Church outside it. Men are so small- 
minded. Because a person or a book has some 
trait or part that is repugnant, or even distasteful 
to them, they condemn the whole thing as worth- 
less or low. Now the Protestant world, horrified 
at an abuse of offering prayer to the saints, has 
for centuries forbidden prayer for the dead. 
Your dead are still far, very far from perfection, 
and they have to grow and develop in God's keep- 
ing. You cause your dear ones great pain by 
shutting them out of your lives, putting them 
utterly away from you. Your prayer to God for 
them helps keep you open and enables them to 



64 The One Way 

help you. If you went to a distant part of the 
earth to live, and your nearest and dearest never 
wrote to you or sent you anything or came to see 
you, you would be not only intensely pained but 
it probably would result in maiming you. You 
would probably become so bitter that your de- 
velopment would be partially arrested. It is 
somewhat the same thing that can happen here. 
This is very difficult to get over. The souls who 
come here are occasionally held back in their de- 
velopment by the pain of being shut out by those 
they love on earth, but that is rare and is partially 
because they are not spiritually developed enough 
to completely trust God, and is a temporary hold- 
ing them back, but those who are left on earth, 
who mourn their dear ones here and yet wholly 
shut them out are often maimed. Suppose your 
dear ones have had much pain and suffering in 
their earthly life and you can rise to being glad 
that they are delivered from that, but can never 
cease to regret the joys of earth that they are 
losing, and never allow yourself to give up the 
idea that they would have been better off there. 
They on their side are longing to tell you of the 
unutterable joy and development that is theirs, 
longing to have you share first in imagination and 
spiritual understanding, and then, when the time 



Cooperation — Living and Dead 65 

comes, in reality, that marvelous life that is theirs, 
and you are dragging them back to some lost plea- 
sures of earth. If a woman had a son who had 
become a hero — a leader among leaders — and in- 
stead of rejoicing in his greatness and the develop- 
ment of his life and power, she was always wishing 
him back in the nursery, playing with tin trains 
and toy ships, you would judge her unfit to be 
the mother of such a man. You would say he 
never took his great qualities from her. You 
simply don't believe that 'eye hath not seen nor 
ear heard, neither hath it entered into the heart 
of man the things that God hath prepared for 
them that love Him' (I Cor. 2:9). You marvel 
at the unutterable wonders of your tiny star. You 
want your dear ones to taste earthly love, travel, 
discovery, companionship. 'God is not a man 
that He should lie.' In countless ways He has 
taught you the truth of the future life. Behold 
a worm crawling on the ground, afraid to become 
a butterfly and soar above. Don't think I am call- 
ing you worms. I, too, am a man and the angels 
revere men. The man who can say truly, and 
mean it, 'Though He slay me yet will I trust 
Him,' is an object of the greatest reverence and 
honour to those who have always lived where faith 
is lost in sight. But if a worm refused to become 



66 The One Way 

a butterfly it would not be half so silly as thou- 
sands — nay, millions — of intelligent men and 
women who refuse to believe in the future life. 
'The last enemy that shall be overcome is death.' 
The first step in overcoming that last enemy is to 
believe in the life beyond — not to say you believe 
but to realize — to know that we who have passed 
over are ten thousand times more alive than we 
were on your side. 

"I must warn you once more of the tremendous 
danger of becoming fluid and open, unless you are 
absolutely clear that you mean to serve God and 
Him alone. You can protect yourselves utterly, 
but the chances of death are infinitely greater than 
in dealing with the worst and most death-dealing 
electrical machines, because it is not the death of 
the body you are in danger of, it's the crippling 
of your souls. Yet you can know absolutely what 
kind of spirits you are dealing with; far more 
certainly, if you take the proper training, than 
you can with living men and women, because on 
earth people's motives and purposes are so mixed 
that the man who is deterrent today may be 
strongly for God next time you meet him. Here, 
we either serve God or we don't." 

{Do I understand that a spirit who has been 
deterrent can turn and become God's servant?) 



Cooperation — Living and Dead 67 

"Why certainly! When they have finally 
worked their way through the remorse and wish 
to return, it is possible. 

"The most spiritually developed of those who 
are consciously doing automatic writing will tell 
you that they can tell at once when an interference 
occurs. If you are spiritually keen and absolutely 
set to do God's will and His will alone, you would 
detect the deterrent spirit far more quickly in 
automatic writing than over the telephone. Now 
you know quite well that the men or women who 
are very keenly developed spiritually detect in- 
stantly the suggestion of sin, no matter how subtle. 
Why then, when you have accepted that ages ago, 
is it so very difficult to think of practising the 
thought language consciously? You all of you 
practise it unconsciously continually. The way to 
cooperate with us is to begin to do consciously and 
intelligently that which you have done uncon- 
sciously, blindly. But don't let any one think it is 
purely or even chiefly an exercise of the intellect 
that I am asking you to learn. The intellect must 
play its part surely, but the instinctive or soul 
nature must be developed chiefly to this end. It 
is not that the instincts are greater than the in- 
tellect. But you have neglected the instincts so 
terribly that to bring your threefold nature up, you 



68 The One Way 

must for a time concentrate upon the instinctive 
side of your nature. To try to put into human 
language the unutterable, the inexpressible, let me 
say, the mind of God, the heart of Christ and the 
soul of the Holy Spirit. Remember that can't be 
expressed in thought, can far less be put into 
words, yet it may give you the shadow of an idea. 
One of the greatest causes of unbelief today is the 
insistence of those who are now here who taught 
dogmatically; who tried to set down in words and 
doctrines the eternal verities of God which will 
take us all eternity to fully understand. But don't 
make the mistake of throwing over all doctrines. 
As long as the human race remains on earth they 
will have to try to find human words to express 
those inexpressible truths of God. As soon as you 
recognize the inability of the vehicle of words to 
carry the unutterable truths of God, you will begin 
to wonder at the marvelous attempts men have 
made to express the inexpressible. The more you 
develop and grow in spiritual understanding, the 
more Truth you will see behind the old dogmatic 
theological efforts of great men. Of course you 
will understand that here I am speaking of the 
great dogmas. When you begin to try and express 
those dogmas in terms of life, always recognizing 
their partial character, you will find that there is 



Cooperation — Living and Dead 69 

an extraordinary amount of truth in them. In- 
stead of cavilling at their narrowness, you will 
wonder at their nearness to the truth, at the 
amount of truth they were able to express. You 
must utterly cut out from your mind the mental 
attitude, 'Believe this or be damned.' 

" 'There is now no condemnation to them that 
love the Lord.' This is literally true, therefore 
learn to love God. You say, how shall I set about 
it? If you love a man you do something to please 
him. You give him a gift or you render him a 
service, and if he has done anything for you you 
thank him for it with all the courtesy and warmth 
of heart you possess. Form the habit of thanking 
God, talk to Him, demand His counsel, offer Him 
gifts of all you have, large, free gifts, and above 
all give Him yourself, your loyalty, your whole 
life, all that you are. Many a man has grown 
close to God through the above exercises. Why 
not you? It is far easier to be a friend of God's 
than to become the friend of the wealthy and 
powerful of your earth. God wants your love and 
friendship. He wants exactly such service and 
love rendered to Him as you would render to your 
friend. He wants you to prove Him by treating 
Him just as you would treat an earthly friend. 
Go to Him. Say, 'Why don't you help me? I 



70 The One Way 

want your counsel or your help. My father or 
my brother would help me in this undertaking 
(always provided it is in accordance with God's 
will and for His glory), why don't you?' When 
you want your father's help you don't sit and 
vaguely wish he would help. You go right to him 
with a proposition and you insist on his hearing 
your plans and helping you out. Do the same 
thing with God, and in a lesser degree do the 
same thing with those of us here whom you know 
you can trust. Enter into conscious partnership 
with us, demand of us, let us help you. But under- 
stand at the very beginning that we cannot, rather 
will not, help you when you ought to turn to 
God. Perhaps I am not making it clear. You 
go outdoors and see a glorious view, a beautiful 
day, and your heart expands and you feel it is 
glorious to be alive. Say, 'Father, I thank Thee 
for this glorious view. I thank Thee for all this 
beauty which you have given me. I thank Thee 
for so having made me that I am capable of enjoy- 
ing it. Help me to enjoy it in Thee and with 
Thee.' As this habit becomes fixed, you will find 
the beauty increased tenfold, just as you enjoy 
your day out of doors more with a congenial com- 
panion than alone or with one whose mind and 
mood grates on you. Just in the same way, per- 



Cooperation — Living and Dead 71 

haps, you have tried to be a man of your word, 
strictly honest, scrupulously true, because you 
think that the decent way to be. Now stop and 
say, 'I will be true because Thou art Truth.' God 
made you for His companion, and how long has 
the human race kept Him waiting for their com- 
panionship? And so on through all your daily 
life and duties, do consciously with clear intention 
of love and service to Him what has been only for 
righteousness heretofore. 

"It took America years of European- war to 
realize her duty and go in. Oh! I beseech you 
who were my former pupils, if you have found any 
finger pointing toward truth in my works, to listen 
now and realize the magnitude of the crisis. You 
don't have to give up your pleasures, your amuse- 
ments, your exercise, but take God into them, let 
us in; clean your lives of double motives and 
double standards, believe in the truth of this book, 
believe in the reality of the life we lead. It is the 
most ridiculous thing from our point of view to 
think that you can doubt of our being alive, we 
who have infinitely greater powers of every kind 
than we had when we lived on your tiny star. 
Those of you who are really willing to carry on, 
learn to receive our written message as the writer 
of this book has learned. It is not a thing that 



72 The One Way 

only one person can do. You have to learn how. 
u When you get here you will find that your 
ignorance of the fact, that certain things could 
or should have been done, is no excuse, provided 
you could have learned the facts if you had tried. 
On the other hand, where no opportunity of learn- 
ing has been granted, the ignorance is a complete 
excuse. The people who read this book are likely 
to be of those to whom opportunity has been 
given, and there is no excuse for your not proving 
whether or no the thing I here tell you is or is not 
true. On earth you are so unnecessarily ignorant 
because you won't prove the things by living 
them." 



CHAPTER V 

The Present Crisis is not Confined 
to Earth 

"'TpHE whole state of ferment in the world to- 
-* day is due to the fact that man has not 
taken the proper opportunities for progress. 
Have you never experienced in your own life, that 
if a thing was not accomplished at the right time 
that was assigned to it, you never had another 
time for it except by making the time. It might 
be some trifle or it might be a big thing. It had 
its proper time and for some reason you failed to 
do it at its proper time — at times an unavoidable 
interruption, at other times carelessness, laziness 
or sloth prevented the doing of it. It may be that 
you did accomplish it later, but you did it at 
greater cost of energy and labor and you had to 
push something aside in order to accomplish it. 
You are very fond, at this time, of the use of the 
expression 'the psychological moment.' I have 
spoken of what you of course know or should 
know, that God has a plan for the whole human 

73 



74 The One Way 

race. He did not create the universe and man on 
a haphazard. But the perversion of the royal 
prerogative of man, his free will, has fearfully 
upset and delayed the working out of God's plan. 
Over and over again the great psychological 
moment of a crisis in human history has come, and 
gone by, without advantage being taken of it, 
sometimes deliberately by the plan of evil minded 
men, either in the flesh or out of it, and the re- 
tarding of the whole race has been enormously 
greater than would have seemed necessary, if one 
looked at that one incident alone. The history 
of man is clearly a progress from lower to higher. 
Everyone of you knows that. The evolution that 
has been accomplished is far greater than many 
of you realize but what you often term the millen- 
nium is much nearer if you take advantage of the 
present crisis than any of you dream; yet you 
stand in fearful jeopardy of missing this psycho- 
logical moment. Politics must be cleansed of 
personal motive. Try and make the nations real- 
ize that greatness, which everyone admires and 
respects in individual men, can be reproduced in 
national character just as well. Nations have a 
character, an individuality, just as much as single 
men. A great man with tremendous heart, mind 
and soul has his work, his especial capacities and 



The Present Crisis 75 

duties, and if he is truly great he is not jealous of 
some other great man. Rather he rejoices in him. 
Imagine to yourself a city or town, where instead 
of one great man there were one hundred or one 
thousand men of towering personality and ability 
— each following out his own bent — or even two 
or three following out the same line; if they were 
truly great, they would not spend their time in 
petty jealousy, they would be too much absorbed 
in the advancement of the great cause they were 
following, and like the best grade of sportsman 
would cry, 'well done, good play,' when the next 
man excelled them. It is time for the nations 
to stop bickering and self seeking and above all 
to stop fear, — fear lest the next man shall grab 
some advantage that they want to secure for them- 
selves. In a family one member is not all the 
time trying to outwit the next ; rather each, though 
he be pursuing his own interest, has a due regard 
to and care for his brother, even, at times, caus- 
ing his own interests to be put aside and, at times, 
actually injured in order that his brothers may be 
served. That this spirit is abroad in the town, 
in the state, in the country and dominated all the 
allied nations for a time, is so well known that it 
seems laughable for me to be writing it out, but 
you, who rose to this greatness in a time which 



76 The One Way 

you recognized to be an overwhelming crisis, are 
slipping back into your old ways of thinking and 
acting. 

"What I touched on above, in regard to dogmas 
or theological subjects, has a parallel here. Your 
legal language and legal codes have become so 
complicated that it is no wonder that you are 
afraid of binding yourselves by written legal docu- 
ments. All lawyers know that a complete and 
perfect last will and testament can be drawn up 
in a few sentences provided they are simple 
enough. A league of nations is an absolute neces- 
sity, if you are to be the victors in the present 
crisis. Words are entangling. Just as an enorm- 
ous amount of evil has resulted from trying to 
compress the unspeakable eternal verities into a 
few words, so, to try to provide for all the future 
by a document that lays down now how you shall 
act in some future unforeseen contingency, is un- 
wise. Yet, you must have a league of nations. 
Perhaps you will think now is a good chance for 
James to show his metal and write us a docu- 
ment, that is at once simple and comprehensive. 
Of course, I could write a better one than any 
living man, in your sense of that word, for we sec 
values of things past, things present and to a cer- 
tain extent of things to come ; but to tell you how 



The Present Crisis 77 

you should do what it is your place to work out 
for yourselves would be deterrent. St. Paul said: 
'Look not every man on his own things but every 
man also on the things of others.' Phil. 2 : 4." 

(Can I ask a question?) 

"Yes." 

(Suppose a person here had succeeded in learn- 
ing the thought language so as to be able to re- 
ceive thoughts consciously , could you teach him in 
his heart how to write such a document, and then 
he write it down of himself?) 

"Why there you are beating the devil around 
the bush as the old saying is. Neither I, nor any 
other man who is serving God, could go to a per- 
son on earth and tell them in their hearts what 
it would be deterrent to tell them through auto- 
matic writing." 

(/ know that God himself can help us by giving 
us his wisdom. But how can you help us?) 

"There are many ways that we can help you, 
many things that would not be deterrent to tell 
you, but it is very subtle and I do not think I had 
better try to explain to you now, even if I could 
succeed in making you understand, of which I do 
not feel at all sure. 

"That was a digression — and even now, much 
as you and I have gained in working together, such 



78 The One Way 

a digression checks the ease and freedom of our 
work. 

"While we are on the subject of the inability 
of human language to express meaning, since it is 
and must long remain the chief mode of communi- 
cation on earth, I want to say a little about it. 
Empty words are the most potent of all means 
of concealing truth, but a true word lived, proved 
by Life, the Life that is of God, is powerful be- 
yond any power of expression. The centurion 
said: 

" 'Say in a word and my servant shall be healed, 
for I also am a man set under authority, and I 
say to one come and he cometh . . . and to my 
servant do this and he doeth it.' (Luke 7 : 7 and 
8.) He knew a great truth, the word of truth 
spoken in earnest by a righteous man is all power- 
ful. I have told you again and again that you 
could speak the word, 'I absolutely refuse to be in- 
terfered with by deterrent spirits' — and it is a 
complete protection, but remember never to say 
those words over as a charm, for then all their 
power goes from them and they become empty 
idle words. Your whole self must stand behind 
them just as the power of the Roman Empire 
stood behind the centurion. Read the first chap- 
ter of St. John's gospel, learn it by heart and 



The Present Crisis 79 

repeat it to yourself a thousand times, always with 
prayer that God will give you the grace to under- 
stand the unsearchable mystery contained therein. 
Don't be afraid of that old Bible word 'the Grace 
of God.' You know it means power, a thing you 
all long to possess — and use. Why dabble with 
imitations? Why not use the power that moves 
the whole universe? 

"And by the way, Mrs. B , what are you 

doing with that ice on your leg; is not God, the 
source of all health and healing, a better healer 
than ice?" 

(Can you tell me what word to speak?) 

"No, of course I won't because you know, and 
I am utterly ashamed of you. You know better." 

(/ have tried to put it into his hands com- 
pletely. ) 

"Well it was a very poor grade of trying and 
has resulted in failure, as such quality of trying 
always will." 

(Don't get so cross and spiteful about it.) 

"I am neither cross or spiteful, but for a 
woman of your development to be laid up by a 
few bumble bees is enough to make me feel dis- 
couraged. If Christ opened the eyes of the blind 
and healed all manner of disease and you know 



80 The One Way 

he did it too, then why do you doubt his power 
of completely taking away the inflammation from 
a few bee stings? All I can say is I am ashamed 
of you." 

(Do you want me to publish that?) 

"I want you to do what is right and to do it 
now too." 1 

(Interval.) 

"I am sorry I seemed unkind but you know you 
must give no deterrent spirit any opening." 

(It has been a real source of difficulty that for 



1 August 4th. "J , what is the matter?" 

(Today my foot ached very much because I was badly stung 
by bees, and I put ice on it. Do you get that?) 

"Yes." 

(Mr. James suddenly upbraided me and said what was I 
doing, thinking ice could help, and not depending solely on God. 
Do you get that?) 

"Yes, I do." 

(Sometimes people can't help themselves all alone, and I have 
tried to ask God to help me. If you were here it would be right 
for you to help me.) 

"J , I am helping you night and day. Don't you realize 

that the strain was very great and you cannot come out of it 
in a minute?" 

(Why did Mr. James feel so?) 

"I don't know; I think he knew you needed stimulating. Be 
honest, didn't it help?" 
(Yes, it did.) 

"God will help you and I will give my little help too." 



The Present Crisis 81 

so long I have been unable to feel God's nearness 
in my body.) 

"You all depend far too much on feeling; ask 
for His presence, then know that he is there, and 
don't feel afraid to declare it. 'Before they call 
I will answer; while they are yet speaking I will 

hear.' (Isaiah 65:24.) Mrs. B , you must 

verify that quotation for you controlled the pencil. 
I think you have worked enough; go out now, 
God bless you." 

Aug. 5th, 1.30 p.m. "You are not yet in a state 
where you can expect to accomplish good work; 
go lie down and take in God's strength. Perhaps 
you'd better talk to your husband first a bit before 
we work." 

"J , Mr. James is right." 

(Later.) 

"That is better, you were simply impossible be- 
fore. 

"You must work steadily and faithfully along 
all the lines of advancement now laid down. In 
philanthropy, in all its branches, you must try to 
get rid of the red tape and get a spirit of love into 
the work." 

(/ think we know that as a desideratum. Give 
us some very practical instruction as to how to 
deal with the very good devoted class of workers 



82 The One Way 

whose point of view is old-fashioned, who are 
hidebound by precendent, and who are obstinate, 
yet willing to give of themselves, their time, and 
their money according to their lights.) 

"Why suppose you are in a committee meeting 
and you wish to put in a wider vision, a greater 
understanding of the present need or outlook of 
the work you are dealing with and you are blocked 
by some good, worthy, devoted but blind person 
— that is what they are if their eyes are holden 
and they cannot get the needed vision. Pray for 
them, say silently 'William Smith, I command you 
to open your eyes and see with the eyes of Christ' 
— or 'William Smith, I command you to see as 
God sees' — or 'Mary Jones, let the Christ nature 
in you, come out and see with the eyes of God.' 
But observe that you are not to say, 'Mary Jones, 
Let the Christ nature in you come out and see this 
matter as I see it,' because you too may be mis- 
taken. When you are commanding Mary Jones, 
look out for the beam in your own eye. Say 
'Mary Jones, I command you to let the Christ 
nature in you come out and let us both ask God 
to let us see with his eyes.' You must get entirely 
and completely done with the spirit of forcing 
your neighbor to see the truth as you see it — let 
him get it from his angle and keep yourself fluid. 



The Present Crisis 83 

That doesn't mean you are to be carried about 
by every wind of doctrine; not at all. It means, 
don't be so set in your own opinion as to what is 
truth, that you can't hear God speak and direct 
your heart and mind to new aspects of his infinite 
truth. If Mary Jones has gone to the meeting 
in a fluid state of mind she will both hear you and 
obey. If she has gone down on her knees before 
she went to the meeting and said, 'Oh Father this 
is thy work — I am thy child — pour thy grace into 
my heart — show me what you want done and give 
me the strength and power to do it — give me ears 
attentive to your voice and a will wholly set to 
carry out your commands,' you will have no 
trouble when you call upon her to let the Christ 
nature come out. If, on the other hand, she has 
gone there set as adamant to carry the whole 
thing her way, you will need a double measure of 
God's spirit to move her; but remember that in 
such a case you do not have to move her; you 
should be so open to God's power that, like the 
great water main, a flood is flowing through you. 
Keep it extremely clear in your mind that you are 
the conduit, not the water. It is God who must 
deal with the adamant, set, self willed Mary 
Jones, but he does need you as the water pipe. Of 
course if he had chosen to make man after a 



84 The One Way 

wholly different plan he could have dispensed with 
the conduit, but he, being absolute perfection, does 
only the perfect way and he made man to be his 
companion, his fellow worker, to cooperate with 
him, and his perfect way for its perfect consum- 
mation must have man's cooperation. 

"Now in case any of you are ever like Mary 
Jones, adamant to force your own will upon others, 
let me here point out to you that even though 
your whole time and strength may be given to 
good works, if you do them in that spirit, you may 
easily, nay you most probably will, become de- 
terrent. Now then, I think you can see how it is 
that we can help you if you let us consciously, and 
how very hard it is for us to help if you refuse 
to let us in. I have tried to show you that vague- 
ness and indecision are deterrent states of mind, 
so to be vague about letting us help you or not, 
or thinking you will wait until after you are dead 
before you try to understand the mysteries of the 
eternal verities of God, is deterrent. I can tell 
you right now that it will take you all eternity 
to wholly understand the eternal verities of God, 
but your understanding will be horribly delayed 
if you haven't tried up to the limit of the oppor- 
tunities which have been presented to you in your 
earthly career. Integrity of intention followed by 



The Present Crisis 85 

sincerity of action are essential characteristics of 
heavenly mindedness. 

"The ways in which we can help you are beyond 
what it is possible for me to tell you now, but you 
hold the master key. You can keep out deterrent 
spirits as I have told you. You can keep us Gut 
by yourselves being deterrent and serving mixed 
motives. 'Ye cannot serve God and Mammon.' 
Also for us, you who are on earth and us here, 
to unite and work effectively for the bringing in 
of the kingdom of God upon earth, you have got 
to become open and clearly recognize us and our 
messages, both written and mental, and cooperate 
with us. During the war you laid aside differ- 
ences and worked in the most remarkable harmony 
for a great end, and because you recognized a 
great danger. We want to help you to recognize 
a far greater peril and to help you to unite more 
and more completely. 

"It is of the greatest importance to cultivate 
the habit of emphasizing the points of agreement 
svith your neighbors, rather than the points of dif- 
ferences, not to weaken either your position or 
his, but to try to eliminate the sense of friction 
which has unfortunately become so widespread." 



CHAPTER VI 

The Need of the World To-day is the Love 
of God and Religion 

"TT 7HILE we are looking at the whole ques- 
* * tion of how to meet this crisis, we must 
face the fact that alone we shall surely fail, but 
God and one man are a host. God alone is om- 
nipotent but he chooses to have the one man to use 
as his instrument — by his own choice he is unable 
to accomplish the work without his instrument. 
No philosophy, no man, no book, no experience is 
truly valuable unless it lead you back to the one 
Source. In your political, your religious, your 
philanthropic, your social, finally and most of all 
in your personal life, get back to the One Source, 
the Almighty Father, the God who is love. If you 
are going to serve him you must learn to love 
more. Your daily task may be drudgery to you, 
you may long to get away and be free of it, and 
be employed where the talents you feel you possess 
can develop and shine — the remedy is to do the 
work you dislike, or even hate, for love. Seek 

86 



Need of the World To-day 87 

God in it. Say, 'Father this is work I hate, if you 
are in it show me where you are — teach me how 
to do it for you and for you alone.' If the next 
time you think of it you still hate it and you are 
honest in wishing to learn to like it and to do it 
as a service to God — put it right up to him. 'Now 
Father, I asked you to make me like it, to show 
me yourself in it; where are you?' Don't let God 
alone — badger him till he shows you himself. 
'One thing have I desired of the Lord which I 
will require' (Psalm 27:4, prayerbook version' 1 ) 
— but remember you must be honest. You may 
think it not worth while, but do show a little com- 
mon sense; if you have got to do your work to 
earn your bread you might as well enjoy it as 
hate it, while you are doing it, even if that were 
all, but it's not all. You are all immortal souls, 
very temporarily inhabiting bodies, and the things 
you have failed to learn there, you will have to 
learn here. But remember, if through careless- 
ness or wilful neglect, you fail to learn in your 
earth life that which belongs to that part of your 



1 It should be remembered that when I was working freely I 
often received a whole thought at once — which thought I should 
naturally have expressed in the form most familiar to myself. 
It seems improbable that Dr. James would have used this version 
if he had dictated it word by word. 



88 The One Way 

life, it will be enormously more difficult to make 
it up here than to have learned it at first. You 
have to fulfill your own destiny and though it may 
take you an eternity to accomplish it, yet you will 
fulfill it. The Protestant world, having been dis- 
gusted by a fearful abuse of the doctrine of pur- 
gatory, has imagined, taking for their authority 
isolated verses from the Bible, that your life on 
earth comprised all your capacity for growth, that 
what you are at death is all you can ever attain 
to, that there is no further chance. God is love 
and justice is a department or attribute of his 
love. That mental attitude referred to above is 
too silly to make it worth my while to spend any 
time refuting or discussing it. If purgatory means 
purging you'll get it all right. You have your 
work to do, no matter in what department of life 
it lies, and the work of each man is honorable if 
he chooses to make it so. If you can only get it 
firmly fixed in your hearts and minds that every 
man is an immortal son of God — every single one 
of them essential to God — the poor man and the 
rich man, the ignorant and the educated, the lowly 
endowed and the highly gifted, each one will begin 
to regard the other differently. You say we have 
been told all this for centuries but it doesn't hold 
water; it has been tried out, yes by individuals, 



Need of the World To-day 89 

but not by whole nations. There is not a Chris- 
tian nation upon the earth; more shame to human- 
ity ! There are some nations where a larger pro- 
portion of the men and women are truly Chris- 
tians than in other nations, but it remains yet for 
you to make even one town of one thousand in- 
habitants where every man is in love with God. 
Now that is what your task is; to so train and 
teach every man, woman and child that they shall 
truly love God and their fellow men. You must 
begin to practise love everywhere and at all times. 
You see a little crying child with an ignorant cross 
mother twitching or slapping it and only making 
it naughtier. If you speak in your heart clearly, 
insistently, lovingly the words, 'Let the Christ 
nature in you come out' you will attain simply un- 
believable results. Speak to the soul of the 
woman and the soul of the child; behind their 
ignorance, their vice, their foreignness, their dirt, 
lies the kernel of their being, the place where al- 
ways a little atom of God their Father dwells. 
Water the seed, dig about it. My metaphor is 
inadequate, poor, but see my meaning behind the 
words and begin to live it and your knowledge will 
soon grow so that it will outstrip all that I have 
attempted to tell you. What Anglo-Saxon is there 
among you who does not feel contempt for the 



90 The One Way 

Oriental caste system, but what about the beam 
in your own eye? Right here I would say, that 
the present feeling of the plainer poorer people 
against the rich is responsible for a tremendous 
proportion of the misunderstanding and class pre- 
judice existing today. In the past the sins of the 
ruling class against those below them created that 
attitude, therefore the more privileged people will 
have to do much more than half the work of doing 
away with that feeling, but you will have to teach 
and work along those lines as never before in the 
history of man. 

"There is no department of your present life 
where you do not need to do missionary work. 
The spirit that goes out to correct the mistakes 
and wrongdoings of others is not a force for 
progress. The spirit which lays aside all personal 
aggrandisement and advancement and goes out 
to carry a great gift is wholly different. You are 
to go out into all departments of the life of man, 
to carry the knowledge of the love of God and 
of the absolute freedom wherewith Christ has 
made you free." 

{How do you know if the message you are giv- 
ing me has gotten through? You can't read the 
words on the paper.) 

"No, I can't read the words on the paper, but 



Need of the World To-day 91 

I can read the ideas in your head and heart as 
clear as in a mirror. I know that it has gone 
through. 1 

"The one thing man needs today is the love of 
God, the knowledge of the reality and truth of 
religion. It will cleanse all departments of life. 
It will bring order out of chaos. Remember the 
Bolshevists have very able evil leaders, both in 
and out of the flesh, and those that are out of the 
flesh are absolutely united for the downfall of the 
whole human race, as they hope. It can never 
be; 'the Lord reigns be the earth never so un- 
quiet'; but the setback, the unutterable and com* 
pletely unnecessary suffering, if they should be 
temporarily successful, is impossible to contem- 
plate. You must wake mankind with a clarion 
cry everywhere. Among you are many men and 
women who are powerful forces for progress, for 
God, but who, because of some intellectual quib- 
bles, doubts or the mistaken emphasis that has 
been put on theology, are standing outside organ- 
ized religion. Theology is man's work; it had 
its work to do, but don't put new wine in old bot- 
tles; forge ahead; see things in the large; don't 



1 If this is the method by which the book is dictated, is it not 
clear that the language and the style might differ widely from 
W. J.'s other writings? 



92 The One Way 

squabble nor stop over little differences; let the 
next man do his way, don't try to force him into 
yours. If you have something to give him, bring 
him in by love, not by force. 

"There are enormous numbers of people who 
would resent distinct interference from other per- 
sons on earth, who yet permit constant interfer- 
ence from disembodied spirits, and since it is the 
fact, you might just as well know it; but thoughts 
or tendencies that you credit to your human flesh 
would seem very different to you if they came from 
without. You might be willing to eat glutton- 
ously, if you felt it was only your own flesh that 
you were satisfying, but if you knew it was a 
definite interference of an evil disembodied spirit 
you might not choose to have them rule you. If 
the man next door came and proposed a scheme, 
whereby you and he could enrich yourselves at 
the expense of your other neighbors, you would 
perhaps feel ready to kick him out of the door, 
and yet if some disembodied neighbor makes such 
a suggestion, far more subtly than the first one, 
you very likely entertain the thought — consider it 
— reject it — think it over again — accept the idea 
suggested to you of the benefit your scheme will 
bestow in improved convenience to the neighbor- 
hood. In the end, because of the habitual lack of 



Need of the World To-day 93 

clearness, of straight thinking, of singleness of 
heart, of which so much has been said, you may 
enter into and carry out a scheme utterly unworthy 
of your best self because you didn't see straight 
in the beginning and because you had no idea that 
a definite personality was presenting the idea. If 
you could once learn the fact that the thought 
language lies behind the babel tongues of the 
human race, and that all men can understand the 
thought language, you would begin to open your 
eyes to a great class of facts, to which you are 
now blinded. Many a man who would resent a 
Bolshevik's suggestion, if he came to him openly, 
is entangled by the mixed motives suggested to 
him by a man whom he had supposed to be hon- 
orable and upright. If a living man can do this 
to you, I tell you that with the increased power 
of intellect of the disembodied Bolsheviki — call 
them devils straight out, and you won't be far 
wrong — your danger is fearful to contemplate. 
The remedy is clear, simplify your actions, your 
thinking, all your standards. 'How,' you say, 'is 
it to be done?' I answer very simply; all you 
need is to get the eternal point of view. How is 
this thought or action going to check up in eternity 
— will it be entered on the debit or the credit 
side? Idol worship is not cut out from .the so- 



94 The One Way 

called Christian nations. Men and women who 
would look with horror on a heathen whom they 
saw praying to an image of wood or stone, them- 
selves worship the God of power, social or po- 
litical, the God of gold, the God of material 
achievement and success, the God of influence or 
leadership, making their chosen God the end of 
all their effort. Behind the idea which has be- 
come a matter of worship to you, lies just that 
modicum of truth which has served to blind you. 
Social and political power are fine things if used 
to further the plan of God Almighty. Gold can 
do untold good, if used for God's glory and the 
service of mankind rather than for the aggrand- 
isement of the possessor. Material achievement 
and success is an absolute necessity if man is to 
work out his own destiny which is God's plan; but 
you must have the one eternal point of view for- 
ever behind your whole life and thought, a back- 
ground that gives meaning and the correct value 
to the entire picture. God having created each 
one of you an essential unit in his scheme, you 
naturally want to find your place and fulfill your 
own destiny. Effort, a fair competition such as 
we see in the highest, cleanest kind of athletics, is 
as natural to your human experience on earth as 
breathing. In the best athletics you penalize the 



Need of the World To-day 95 

man who descends to a dirty trick to accomplish 
his end. Get that spirit into all your life, busi- 
ness, politics, religion. The self-made man could 
never have made himself if making himself had 
not been the background of his whole life and 
thought; just so we want you to realize that your 
whole human life is either a preparation for an 
infinitely fuller, more satisfying life, or an experi- 
ence of remorse that is indescribable suffering." 

I have spoken very clearly of the fact that you 
already have all the revelation that is necessary 
to your whole salvation, but many men are so 
mixed that our God, who is love, is ready to give 
you another help on the way. Automatic writing 
is as old as the earliest of inspired writers, 
whether they are poets or moralists, for under 
inspired writing is much that is not sacred; but at 
this time God is permitting man to recognize just 
what automatic writing is and how to use it. God 
loves you and longs to draw you to his heart — -at 
the same time that he will never force you — and 
because of the greatness of the crisis that lies 
ahead he is permitting certain leaders to use this 
means of convincing hundreds and thousands of 
the reality of the life beyond your tiny star. The 
minute a man becomes absolutely convinced of 
eternal life and gets the adjustment of his point 



96 The One Way 

of view that enables him to see that life on earth 
is a preparation for that eternity, all his values 
change and fall each into its own place. It is of 
utmost importance that he should realize that 
eternal life is ruled by love, that justice is a part 
of love, and that the man who wilfully refuses to 
seek the light on earth, which it is his duty to seek 
there, must take the consequences. Note that I 
say wilfully refuses. Those to whom opportunity 
has been denied will have Divine justice directed 
by Divine love. 

"You will see that it is not merely Bolshevism, 
directed by men on earth, that you have to fight 
— for 'ye fight against principalities, against 
powers, against the rulers of the darkness of this 
world,' and you fight with your arms tied so long 
as you have divided motives in yourselves. If it 
were only possible to convince you of the unutter- 
able importance of this crisis — to gain your undi- 
vided allegiance to this cause, we could give you 
such a tremendous amount of assistance. Picture 
a loving father who has told his small son to do 
a certain thing and told him that unless he obeys, 
a given punishment will follow. The father 
knows that the child does not appreciate in the 
least the bitterness of the consequences of disobe- 
dience and longs to help his boy to obey — but 



Need of the World To-day 97 

since it would not be obedience if he forced him, 
he can only sit silently by and try to draw him by 
his love — fatherly love, intelligent, tender and 
yearning against obstinacy, self will and ignorance. 
Imagine that same human father, separated from 
his son by the transition you call death with in- 
finitely increased intelligence and power to love. 
Can you imagine the intensity of his yearning love, 
eager to save his son — no it is beyond your powers 
— yet I have only been describing the love of a 
human parent. Therefore I implore you to lay 
aside your doubts and prove the truth of these 
things I have been trying to get across to you. 
Experience is the most convincing of teachers. 
Those persons who have experienced conscious 
automatic writing are convinced — learn of them. 
The conscious interchange of thought between 
those in your realm and those in our realms will 
be convincing in a degree you cannot dream of, 
Beware of receiving thoughts either conscious or 
unconscious from deterrent spirits." 



CHAPTER VII 

Of Union with God the One Source of 
All Power 

TN conclusion, the end, the beginning, all the 
ways and means, are One. There is Only 
One source, One ending, One way of achievement. 
All is God. God is love Love is wise, love is 
just, love is patient, love is untiring, love is ever 
ready, love is law, love is the greatest force in all 
the universe, the dynamic that can accomplish all 
things. I have just said that love is law. Now 
perhaps the reason for the most fearful failures 
of the present civilization of the human race, is 
that with you law is not love, for it is one of those 
things that should work both ways. Love is law, 
and law should be love The present laws of 
man in the most civilized countries are made with 
the purpose of attaining the greatest justice for 
the greatest number, but justice being only a part 
of Divine love, justice alone is not enough. God's 
love is also law, and to make law only justice is 
to restrict law in a way that it should not be 

98 



Union with God 99 

restricted. Another part of justice is retribution 
or punishment. Now there is nothing that is so 
utterly misunderstood by men today as punish- 
ment. The only object of punishment is to make 
the offender do better, and all vengeance should 
be cut out. The idea that God is vengeful is 
utterly false. It is one of those points where man 
has constructed a God out of his imagination and 
then taught his neighbors that God the Father, 
the Creator of the universe, the God who is love, 
is vengeful. It is utterly and entirely incompatible 
that Perfect Love should be vengeful. God is 
just. He is a God of law and He created his 
universe with perfect laws which, if they had been 
kept, would have produced an unbroken harmony 
and progress. One of His fundamental laws is 
that of cause and effect. Let man break God's 
laws, and just in proportion to the way that they 
are broken, will be the consequence or effect. 
This is the absolutely simple explanation of the 
existence of evil, of sin, disease and death. The 
caterpillar does not die when he goes into his 
chrysalis. Neither did God originally make man 
to pass through such a distressing and violent 
change as death, in many instances, has become. 
Man should fall peacefully asleep and presently 
pass into eternal life, having recognized before- 



ioo The One Way 

hand that the end of his life on earth was coming 
soon and made his plans in an orderly manner. 
Every naturalist knows that the creature which 
changes from one form of life on your earth, 
visibly before your eyes, slows down its activities, 
as it were, appears to be heavy and preparing for 
a change, before it passes into the intermediate 
stage. There is no reason to suppose that the 
dragonfly grub feels any sickness or pain when he 
crawls from the bottom of the pond. That 
process for him is as natural a part of existence 
as breathing, seeking his food, or swimming. 
Even so it should be for man as simple and' 
natural a part of existence to pass from your 
sphere to ours as for him to pass from his 
mother's body into earthly life. The most fond 
and loving parent that ever existed, does not wish 
his child to remain unborn because the actual 
process of birth is attended with difficulty. Of 
course in an ideal state, it should not be attended 
with pain ; effort and travail but not pain. Neither 
with man nor with beast should there be pain, if 
you all knew how to take in God's power as you 
should know how, and that is one of the things 
that you must study and learn. There is no need 
of physical pain. That is a very different state- 
ment from the one that is the source of so much 



Union with God IOI 

controversy, namely, 'There is no pain.* Of 
travail, in the sense of extreme effort, yes, but 
who minds extreme effort for a desired end. 

"God being love, cannot have in Himself any 
quality that is contrary to love. Vengeance is not 
a part of love and never could be All punish- 
ment should be an act of tender love and justice 
toward the offender. Such is the unhindered pun- 
ishment of God. By that I mean such punishment 
as is meted out after the change you call death. 
While you live on earth you are free to do your 
own will. After you leave the earth your free 
will ceases in just this sense. If you have been 
deterrent and choose to remain so, you are de- 
terrent and only deterrent until such time as you 
choose to turn and seek God and Him alone, but 
if you chose to serve God and Him alone before 
you left the earth (or such of you as may make 
that choice here), you no longer do anything but 
the will of God. Thy will be done upon earth as 
it is done in heaven. How is it done in heaven? 
With abounding joy, with absolute allegiance, 
with haste and fidelity. In the life of the blessed 
after death — I cannot once let that expression 
pass, it must each time be 'what you call death' 
— there is no divided purpose, there is no mixture 
of motives. You have to be either wholly good 



102 The One Way 

or wholly deterrent. A spirit who after coming 
to this sphere definitely chooses to be deterrent is 
capable of repentance, but it comes only through 
a suffering that is indescribable, unless the choice 
is made at once at the time of passing. You have 
heard often of deathbed repentances. That is 
nothing uncommon. That is to say, at the time 
of passing every soul has a renewed chance of 
choice. If at that time a man chooses to remain 
deterrent, the road back to God must be through 
great agony of remorse. What is known to you 
as a deathbed repentance is, thank God, very com- 
mon, only you see it but rarely because it generally 
happens this side of the veil. Let no man think 
that a deathbed repentance, or one on this side 
of the veil, is a simple and easy method of squar- 
ing up accounts; that you can live a bad life and 
then repent at the end. What you call a deathbed 
repentance is always the direct consequence of 
former things. That is, suppose a man whose 
external visible life has been vicious and bad, re- 
pents at death. The true explanation of that is 
always that he never before had a chance of seeing 
things in their true values. Either environment 
or inheritance blinded him, and suddenly, just at 
the time of passing, he sees everything in its true 
value and gets his chance to choose. You will 



Union with God 103 

very likely think that you can cite cases that could 
not possibly come under this law, but that is be- 
cause you judge with the judgment of men who 
look on the outside, not with the judgment of the 
Almighty Father who sees the whole. When 
every man sees the whole in its true value, he is 
capable of judging himself. He knows whether 
he is to be condemned or not. For that moment, 
he becomes as God to judge himself. He sees 
all things that appertain to his own life in true 
value and true proportion to each other, and there 
is given to him the capacity to judge himself. 
This is true in spite of the fact that our Lord 
says, 'All judgment is committed unto Me.' Even 
unto us here this is a mystery, but I think it is 
like this. The Christ nature in every child of man 
asserts itself at that time, and for the moment, 
the man judging himself is not himself alone but 
God dwelleth in him. This is so very difficult to 
express. in human language that I must beg you 
to try and read it, not in the spirit of saying, 'I 
don't believe that,' or 'How dare he assert that/ 
but rather in the spirit of, 'Let me see if I can see 
any explanation of what he means behind the veil 
of his words.' 

"Man is an integral part of God. The life that 
is in you is God life. There is only one source 



104 The One Way 

of Life, God. Therefore say that the life that 
is in you is God life, or Himself. The love that 
is in you, to whatever degree it is developed, is 
God love. God is love. All love is of Him and 
is Him. You cannot love your mother, your wife, 
your child, your home, the beauties of nature or 
any other thing except the love of God be in you 
to some degree. All true loving, no matter how 
unworthy the object, is a little bit of God dwelling 
in you. God is wisdom. Therefore, all true wis- 
dom is God's wisdom, and you cannot apprehend 
Truth, that which is Truth, without the wisdom 
of God being in you. Nothing can live anywhere 
in the universe apart from the life of God. By liv- 
ing, you are in contact with, and in a sense a part 
of, Him. Yet He chose to create man an indi- 
vidual, and the individuality of man is sacred. 
You will never lose your individuality. You are 
a part of God the Father, and you can never reach 
the development which he designed for you, until 
you recognize this with your heart, your mind and 
your spirit, and translate it into life by living it. 

"The Buddhist doctrine of Nirvana or nothing- 
ness is a perversion of this truth. Buddha had a 
realization of the all-pervasiveness of God, and 
because he had not the advantage of the unre- 
stricted light, of 'the true Light which lighteth 



Union with God 105 

every man that cometh into the world,' he got it 
crooked. He perceived that God is everywhere, 
that He is the end and the source, but his under- 
standing was darkened and he beheld all the evil 
of earthly life, and being horrified at it he pro- 
claimed that Nirvana or nothingness was the one 
end to be desired. There was just enough of the 
spirit of truth in his doctrine to have held and 
bound millions and millions of men to the doc- 
trine. The real truth is that you should empty 
yourselves of self, so that God may utterly fill 
you and live in you, ruling your hearts and minds 
and spirits, until you are so utterly united with 
Him that you live in Him and He in you, and you 
thus attain to your full individuality, a human 
soul wherein dwelleth the Almighty Father, the 
indwelling God. It is a kind of nothingness, be- 
cause when you perceive God to be all in all — 
above all, beyond all, yet dwelling in all — you 
become to yourself nothing, and then, and only 
then, do you attain to your true self, which is an 
instrument, or vessel, wherewith God can express 
Himself, wherein He can dwell. 

u When I was talking to you about the philoso- 
phies, old and new, I had not brought the thought 
which I am trying to express through this book 
to such development as enabled me to show you 



106 The One Way 

what I hope I have shown you now about the 
Buddhist doctrine of Nirvana. If those who go 
to bring to Buddhists the Light of the world — 
our Lord Jesus Christ, who is one with the Father, 
very God of very God — would recognize the 
kernel of Eternal truth that underlies such a doc- 
trine, utterly perverted though it be, the difficulties 
of converting the world would become as nothing. 
When you try to teach the truth to another, don't 
argue and refute his present belief, but show him, 
whenever it is possible, that his present opinion 
or belief is only a part of the larger truth. Don't 
for one minute believe that God Almighty, the 
perfect loving Father of mankind, has allowed 
millions and millions of His children to dwell in 
utter and complete ignorance of Himself. He 
has borne witness to Himself in their hearts, and 
the man who in utter ignorance prays to a God 
of wood or stone, but prays sincerely, receives an 
answer from 'the Father who seeth in secret.' 
That is one of the reasons why erroneous teach- 
ings have had such power over the minds of men. 
That ignorant man who prays to a stone or 
wooden image is not for a minute to be con- 
demned. He knows no better. He is simply fol- 
lowing out the integral law of his nature. Man 
being the child of God, a part of God, needs to 



Union with God 107 

seek his Father, and the man who sincerely seeks, 
no matter what the depths of his ignorance may 
be, is justified and will be counted holy. It is 
the man who knows more and doesn't try to seek 
God who is to be condemned. He is wilfully 
neglecting. In many cases he has let his intellect 
get in his way until he is blind. Such a man must 
take the consequences of his wilful neglect. 
Search after truth, no matter how often it eludes 
you. 

"To return to the question of punishment: it is 
a matter so utterly mishandled in your present 
civilization, so needing reform, that I beg you to 
wholly revolutionize your methods and let it be 
done only in a spirit of love. In Christian lands, 
the way that prisons and reformatories are con- 
ducted is appalling. Get the general public more 
closely into touch with the matter. Help them to 
realize that the criminal is often a strong good 
man gone astray. Punishment should be conse- 
quence, but should be lovingly dealt out. You 
must at present have jails and prisons because you 
have among you many defectives, and from them 
spring practically all the great criminals. There 
are many who are defectives whom your authori- 
ties do not recognize as such. When you get more 
of God into your lives, your bodily as well as your 



108 The One Way 

spiritual health will improve and defectives will 
gradually disappear. Most wonderful work is 
started along these lines, but the one thing that 
will make it easy to carry out is to realize, ex- 
perience and live your oneness with God. Get 
all your power from Him. You live in houses 
with water-works, the merest baby can run and 
turn on the faucet and let loose a flood. Your 
grandparents had to pump and carry all the water 
and therefore used it more sparingly, and in earl- 
iest times water had to be fetched, often from 
great distances, and was consequently very spar- 
ingly used. In all the ages there have been, here 
and there, great souls who apprehended God and 
got near to Him and received from Him in no 
small measure the Water of Life. The time has 
come when the world at large should know how 
to attach themselves to the Source and receive 
the Water of Life freely. 'Whosoever drinketh 
of the water that I shall give him shall never 
thirst; but the water that I shall give him shall 
be in him a well of water springing up into ever- 
lasting Life.' (John 4:14.) You have got to 
learn how absolutely easy and simple it is to obtain 
this Water of Life, the unlimited strength and 
power of God in your lives. In every home and 
every heart, you must learn that there is nothing 



Union with God 109 

to do but an act as simple as turning the 
faucet. 

"Of all the good and joyous things of life you 
need not give up one. You must give up selfish- 
ness and greed, gluttony, lust, envy, hatred, 
malice. 

"There are many fearful questions to be met. 
There is but one solution to them all. The Al- 
mighty Father, the indwelling God, the King of 
Love, the Prince of Peace. It is just as practical 
as turning the spigot. The water is there but 
doesn't come out until you open the cock. There 
are many ways of taking in God's power — by 
prayer of all kinds, by study, by work, through 
love and service to others — but chiefest of all, 
at this time, I would recommend silent prayer. 
Down in the profound depths of the heart of 
every man is that centre where God dwells, and 
in order to experience the knowledge and joy of 
companionship with Him, you have got to learn 
to be silent. 'Be still and know that I am God.' 
Psalms 46:10. Some will immediately believe 
that it is a doctrine of quietism, but there is no 
exercise of the intellect so difficult, as that of keep- 
ing still without thoughts, and yet not being either 
sleepy or distrait, to be absolutely on the alert, 
yet utterly still, to empty your mind yet keep it 



no The One Way 

clear and under perfect poise. 'Lord, give me 
Samuel's ear to hear.' When a patient is too tense 
in muscle he must be taught how to relax his 
muscles. At first it is not easy. If he has gone a 
step farther and become nervously tense, it is still 
more difficult to teach him how to relax that nerv- 
ous tension. In neither case must he be allowed 
to relax to that degree where he touches loss of 
power. He must lay down voluntarily the tension, 
and become free, but never allow that freedom to 
degenerate into loss of control. When disord- 
ered, the nerves are more difficult to control than 
the muscles, and the mind is far more difficult than 
either. But the man who has the most perfect 
mental poise and control can relax at will, volun- 
tarily laying down mental effort, but he can also 
instantaneously resume mental effort. To relax 
over a game of any kind, or a detective story, or 
a play at the theatre, or a concert according to 
the individual taste is easy, but to relax and listen 
to hear what God will say, while it is not hard 
after you have learned how, must in the present 
state of the race be cultivated, at first, assiduously. 
Then, when once attained, you can learn to hear 
the voice of God at all times. 

"The whole of life would become simplified if 
you could only learn to work in harmony. There 



Union with God ill 

is unlimited power at your command if you will 
only learn to use it. You have often heard of 'the 
music of the spheres,' and most of you have 
thought of it as a beautiful poetic expression. In 
reality it is the simple fact of the universe. The 
harmony of those parts of the world that fulfill 
absolutely the will of God is perfect, and it actu- 
ally produces spiritual sound and rhythm. The 
greatest musicians have caught a bit of the sound 
and given you an imitation. Now when any part 
of the universe wholly fulfills the will of God its 
spiritual or ethereal existence renders it visible to 
those of us who have passed from your sphere. 1 



1 August 21st. (/ want to know can you see met) 

"J , of course I cannot see you. I know how you have felt 

about the writing, it is not ever easy but you must not neglect 
your prayer or any of the ways you know of approaching to God. 
It is a dangerous thing because unless the receiver is careful they 
may want to put the writing in the place of spiritual approaches 
to God. You ought to be able to understand about my not seeing 
you. I can see, but not things that have no eternal existence. It is 
this way, I can see, but only those things which are eternal. I 
can see you, the real you, your spirit. Some human beings are 
so little developed spiritually that we cannot see them at all. 
We do perceive them but not by seeing." 

{Can you see the mountains and the sea?) 

"Why of course we can, because they are in one sense spir- 
itual." 

{How are the mountains more spiritual than human flesh? 
God made both.) 

"Yes. But though the mountains will perish in the course of 



112 The One Way 

We can neither see nor touch those things that 
have neither spiritual nor ethereal existence. All 
material things are capable of ethereal existence. 
The well-known feeling so often experienced on 
entering a great cathedral, of a sense of person- 
ality beyond the beauty of its form, color or pro- 
portions is actual. That is its ethereal existence 
and is to the cathedral what the spirit is to man. 

"Man being the greatest of God's creatures was 
given dominion over the earth, and man's good or 
evil conduct can even affect the weather. That 
is, man is so powerful and is capable of such close 
relation to the Father, that if he is living greatly 
out of harmony with God, his lack of harmony 
can communicate itself to external conditions and 
produce discord such as great storms. It is like 
this, Divine rhythm is a medium, as it were, and 
along that medium Nature works, and when man 



the ages they are fulfilling God's love and law. They are not re- 
sisting. The mountains have no free will. Men have free will 
and they have so far, in many cases, perverted themselves as 
to be all but invisible to us except their spirits, but not so the 
mountains and the sea and nature generally. You are just 
right, the trees and flowers and nature generally, are living in 
harmony and fulfilling God's laws and in that consists their 
true beauty. They have not man's free will." 

{What makes freaks of nature and deformities of plants or 
trees?) 

"I don't know." 



Union with God 113 

works in harmony with the Divine rhythm there is 
no discord; but let man throw out a sufficient 
amount of discord, he may jar the rhythm, or pro- 
ject discord into it, which might produce storms. 
The fact that scientists know how to predict the 
weather does not alter this Truth. As you have 
no scientific proof of this it may make a great 
many people ready to distrust me and my book to 
put in such facts as these, but I can tell you that 
the scientists are going to get a good many sur- 
prises before they get through their experiences 
after death, and I don't mind giving them a little 
surprise now. I have spoken several times of our 
difficulty in using human language because so much 
that we would like to tell you is wholly beyond 
the power of human language to express. To 
those men, who during their earthly life, have ex- 
perienced a very little of the perfect rhythm of the 
universe it is so utterly delicious beyond all other 
joys that they prize it as their highest possession. 
It can be felt through art, music, nature, and most 
of all through religion. If I might so express 
myself, it is the mechanical means whereby your 
instinctive natures receive direction from God. 
Many men and women have experienced it in one 
line or another, but if you can learn how to open 
yourself to the experience at will and to recognize 



114 The One Way 

it with your mind and your spirit, there is no limit 
to what you and we can do together. Of course 
all telepathic experiences work along this line of 
rhythm. The man whose sensitive instinctive 
nature is so trained that, like the dumb creatures 
— beasts and birds — he can receive direct guidance 
from his Heavenly Father and in each new emer- 
gency of life be shown how to act, has a lot of 
advantage over the man who must reason out in 
his own mind how to act in a situation which con- 
tains unknown factors. But the man who stands 
in the commanding position is he who is trained, 
not only in his instinctive or soul nature, but whose 
intellect also takes its full part, working in just 
conjunction with both his soul and heart or will. 

"God is the Beginning, the Ending, the Way, 
the Means, the Source, the Prize, the Power. He 
is in all and through all and yet you can turn away 
from Him and live outside the rhythm of his love. 
He is always there but it is part of your right of 
free will to live out of harmony with the Divine 
rhythm if you choose to be deterrent. The 
simplest child can receive Him in his heart and be 
actuated by Him and feel the thrill of the rhythm 
of the universe, and the wisest and greatest must 
become like the simplest little child if they desire 
to be utterly united to Him, the all-wise, all-power- 



Union with God 115 

ful, all-loving Heavenly Father. You all need 
more faith, but remember that faith is a result of 
obedience to God's law. So many people imagine 
that faith is a kind of heavenly talent bestowed 
upon one man and denied to another. Faith is a 
result. Any one can obtain it who will faithfully, 
honestly obey and prove the promises of God. 
We here, know of no other way to attain to faith, 
except through obedience, and I know that if you 
apply to those persons on earth who have attained 
to great faith they will tell you the same thing. 
God has made the promises and He never fails to 
keep His part. Our blessed Lord said, 'If ye, then 
being evil, know how to give good gifts unto your 
children, how much more shall your Heavenly 
Father give the Holy Spirit to them that ask 
Him.' (Luke xi:i3.) How many hundreds of 
men and women have for years and years of their 
lives been praying for the gift of God's holy 
spirit and yet feel that they have not greatly 
grown in their knowledge of God? Why is this? 
Because they have feared to take God at His word 
and believe that he would stand up to His promise. 
True prayer in Christ's name must be in harmony 
with the will of God. It is the Father's will to 
pour out His spirit upon you and make you abso- 
lutely one with Him. 'That they all may be one, 



n6 The One Way 

as thou, Father art in me, and I in thee ; that they 
also may be one in us.' (John xvii:2i.) There- 
fore, that prayer for the spirit of God is perfect 
and is certain of its results if you will go one step 
further and believe when ye ask for things that 
ye have them. In the eleventh chapter of St. 
Mark's gospel (the 23rd and 24th verses) our 
Lord speaks absolutely clearly about this. 'What 
things soever ye desire, when ye pray believe that 
ye receive them and ye shall have them.' When 
He said that, He knew what He was saying, and 
He meant just that, not something else. When 
you ask God to pour His spirit upon you, do not 
hesitate to declare with the most absolute convic- 
tion, The power and the presence of the Almighty 
is upon me, anointing me and healing me, or in- 
structing me or guiding me, but do not then jump 
up and immediately set about doing your own 
sweet will. After that stay still in absolute, pro- 
found stillness and silence and hear what God will 
say, feel the rhythm of the Divine power of God, 
be filled with the water of life. 

"I could go on forever reiterating the same 
things that have been told you through the ages. 
You know them all. I have nothing new to tell 
you, only to call on all who ever cared for me or 
my words to hear and heed what I say, to go back 



Union with God 117 

to all the sources of wisdom, strength and power, 
but most of all to the One Source and let us con- 
sciously act together for the good of the whole 
universe." 



Aug. 23rd, noon, 1920. 



Author's Afterword 

npHIS book must be its own justification. 
■*■ Should it prove of value to anyone, let him 
receive the message. I make no claims that will 
convince the skeptical. I myself know that I did 
not write it alone, yet I am quite aware that my 
conviction that it is a genuine message received by 
means of automatic writing will have no weight 
with the general public. Nevertheless, for those 
to whom it is of interest, it may be best for me to 
make a statement of how I happened to commence 
the undertaking. I have never even seen a ouija 
board or planchette. Prior to November, 19 19, 
I only remember one occasion on which I ever 
tipped a table. About the year 1894, in a mixed 
company in a boarding house, we succeeded in 
getting some one who acknowledged to being bad, 
and then proved to be the father of a young 
woman, dressed in deep mourning, whose great 
agitation broke up the seance. This served to in- 
crease my general belief that if tables could really 
be tipped it was only done by evil spirits. With 
them I wished to have no trafficking. 

119 



120 The One Way 

It so happened I had never read a book by 
William James — this summer (1920) I have pur- 
posely avoided doing so. Since The One Way was 
completed, two persons who have read the manu- 
script have said that it did not seem at all like Mr. 
William James. 

For me, it would rob Eternity of much of the 
beauty and joy that I anticipate, if we are to re- 
main exactly what we are when we leave this 
world. Ten years of travel and adventure can 
change a man's whole point of view in this world, 
and I feel that Mr. William James might have 
changed a great deal in ten years in Eternity. 

In case the language of this book seems so un- 
like his old style as to preclude the idea of his 
having dictated the book, let me explain that I am 
convinced that he dictates the idea to my mind, 
but does not dictate each word or sentence. 

My mother, who was the most joyous Christian 
I have ever known, was also an inveterate traveler, 
who took the greatest delight in new places, and 
when she knew she was going on a journey entered 
into all the plans with the keenest zest. From her 
I learned to take a most intense interest in heaven 
in exactly that same spirit of a traveler. She read 
aloud to me "The Land of Darkness" and the 
"The Land of Suspense," by Mrs. Oliphant. I 



Author's Afterword 121 

read by myself the rest of the stories of "Seen 
and Unseen," by the same author. Many years 
later, after the death of my husband, these stories 
were of intense interest and comfort to me. I de- 
voured them, and then reread them. When a little 
later a friend gave me a little book called Letters 
from Julia, purporting to be written by a dead 
woman to a living friend, I found the idea very 
repulsive. Yet now I am inclined to believe that 
those stories of Mrs. Oliphant's were done by 
automatic writing. What is said of the extreme 
rapidity with which she sometimes wrote, favors 
that view. She says in her biography: "These 
stories are not like others. I can only produce 
them when they come to me." And in regard to 
"The Land of Suspense," she says, "I think it 
came to me from them." Some time during the 
last two years, after reading some book which 
claimed to be written automatically and which in- 
terested me very much, I said to my daughter, 
"Whichever of us dies first, if automatic writing 
is in accordance with God's will, we will do it." 
I do not remember that she made any rejoinder— 
certainly she betrayed no special interest. 

In November, 19 19, I was away from home for 
a couple of days. When I returned, my daughter 
said: "I don't know what you will say when you 



122 The One Way 

know what we did while you were gone. We 
tipped the table." I think she expected me to ex- 
press strong disapproval. I did not either feel or 
express any disapproval. 

Shortly after that, a cousin, Miss K., was stay- 
ing with us, who has always been very successful 
in tipping tables. An acquaintance happened in 
to supper, and we four tipped the table. This last 
lady had no knowledge or experience in the mat- 
ter; she only half believed, and her curiosity was 
roused. When she left, I said I believe that there 
is only one right way to do this, and that is to 
use the name of Jesus Christ, and say that we, 
being sworn servants of God, will have nothing to 
do with mischievous spirits; and that if tipping 
tables is contrary to the will of God we will have 
nothing whatever to do with it. We found re- 
peatedly that when the table began tipping — and 
knocking clearly to say — "In the name of Jesus 
Christ I forbid any interference from mischievous 
spirits," stopped it dead. On the other hand, we 
found that sometimes the table assented very vig- 
orously, and twice we got a reasonable communi- 
cation. 

In this Afterword I shall give such of the 
communications I have received from mv husband 



Author's Afterword 123 

and daughter as seem of general interest. My 
daughter died in April, 1920, after an illness of 
many months, during which time I knew, that so 
far as human knowledge and skill went, there was 
absolutely no hope. Near the end of May I read 
Private Dowding, by Tudor Pole. On June 5th, 
while reading The Abolishing of Death, by Basil 
King, I felt that I could try to write. I sat down 
in the dark, holding the pencil so lightly that I 
scarcely touched it, and holding my arm free above 
the table. I got in the faintest writing, and with 
a great sense of effort, "Mother, mother. 
Mother, I love you. I have been with God all 
the time. Father loves you every minute of the 
time." Then, for the first time, the pencil wrote 
my name — which has since then become the way 

my husband always addresses me — U J , you 

are to teach — God will show you. God has a 
plan. Be content." 

I wish it were possible to describe the peace 
that that "Be content" brought me. 

June 6th, 1920. Taken in the dark. "Mother 
— Mother, I am Pattie." x 

{Can I ask a question?) 2 



Pattie is an assumed name. 



124 The One Way 

"Yes." 

{Have you been waiting to try and get me?) 

"No." 

{Could you call me?) 

"No, not yet. Be content. Good night." (Ob- 
viously this might be just my subconscious mind 
directing my pencil, but when one has experienced 
the sensation of the pencil being controlled, that 
idea gives no explanation of the peculiar manner 
of writing. It is not my intention to argue or try 
to convince anyone. If there is a message for me 
to deliver, all that I have to do is to give it faith- 
fully. You will see from what follows that I ac- 
knowledge my doubts — I give them in full, per- 
haps in tiresome detail, because there are certain 
persons to whom these technical details are im- 
portant.) 

June 9th, 8.30 P.M. "Mother, Mother, I am 
Pattie." 

{Do you understand that I only want to do 
God's will?) 

"Yes." 

{Would it be better if I did not try to write?) 

"No." 

{Do I disturb you by sitting down with the 
pencil?) 

"No. God bless you. Good-night." 



Author's Afterword 125 

"J , God blss— " 

"Mother, you are no mother." 

(This last seemed puzzling. It is impossible to 
convey the sense of varying personalities.) 

June nth, 8.30 p.m. "Mother, Mother. Yes. 
Tom 1 will pass his exams." "Mother, Mother, 
I am Pattie. God blss you. Good night." 

"J , I don't want you to write." 

(Who are youf) 

"N ." (My husband's nickname incor- 
rectly spelled.) 

(Is it because I am tired you don't want me to 
write?) 

"Yes." 

(Taken in semidark, I could not see the writing, 
but I could see my hand. I seem to feel or know 
beforehand what word I am going to write. It 
might all come from my subconscious mind — but 
the method of writing is queer. To-night I in- 
tentionally took control of the pencil and finished 
one letter, and then it was a good many seconds 
before the writing began again.) 

June 14th, 1.50 p.m. "Mother, Mother. Yes, 
yes." 

(What did father mean when he told me not to 
write?) 



1 Tom is an assumed name. 



126 The One Way 

"That you were tired. Yes. Yes." 

(Are you saying il Yes, Yes," meaning it is 
you?) 

"Yes. Mother, we want you to learn how to 
write. You must practise every day, then we can 
talk all the time." 

(In the name of Jesus Christ, the Saviour of 
the World, we will only write according to God's 
will. ) 

"Yes, that is understood." 

(Are you happy?) 

"Mother, Mother, God is love. Yes, yes. Get 
the big paper." (This was in reference to my 
thought of buying wall paper such as Margaret 
Cameron said in The Seven Purposes that she 
used.) "You are no mother — Mother, Mother, 
Mother—" 

(Did you mean to write u You are no 
mother?") "My — my Mother, Mother Mother 
Mother." 

"J , go out to drive now." 

(I seem to know in my mind what word is going 
to be written — that might be my subconscious 

mind, but Pattie and N write so differently. 

I have laughed aloud with joy at the latter's char- 
acteristic tone.) 

June 15th, 7 p.m. "Mother, Mother, yes yes." 



Author's Afterword 127 

{Have you heard all the things I have been 
thinking in the garden?) 

"No." 

{Has Father?) 

"Yes." 

{Why?) 

"Because you were thinking to him? 

{If I think questions to Father, can't you read 
my mind?) 

"No, Mother." 

{Is it hard for you to write anything besides 
Mother?) 

"Yes" — very strongly written. 

(Then occurred a change of writing. It was, 
as I have since learned, an interference.) Then 
Mother, twelve times over and in much more 
powerful and free writing. This seemed to me 
to be just practice of writing with my hand — then 
enormous circles made like lightning, and very 
strongly. 

{What does that mean?) 

"J ov > J ov > J°y" (written nine times). "Mother, 
I adore you. Mother, do you know I am Pattie? 
Yes yes yes" — nine times. "Mother, I love you" 
— four times. 

{Do you like to write this way, Pattie?) 

"Mother, I love to write with your hand." 



128 The One Way 

(Pattie you know I can't help doubting a little 
when I know in my mind what the pencil is going 
to write; explain if you can.) 

"Mother, I can't explain that. Mother, you 
must buy plenty of soft pencils for writing." (/ 
must here have taken control of the pencil, for she 
wrote — ) "Don't you write, Mother; it inter- 
rupts me." 

{You don't cross t's or dot i's.) 

"No, I can't; Mother Mother. Yes Yes." 

(Can you write out what it is to which you write 
"Yes, Yes?") (The only reply was:) 

"Mother Mother Yes, yes, yes, Mother." 

(Why does father stop me all the time?) 

"Because at present it is not good for you to 
write much." 

(Is Father there?) 

"Yes." 

(Can I ask him a question?) 
I es. 

(Who are you?) 

"J , I am your husband." 

(Does our daughter understand about your not 
wanting me to write?) 
I es. 

(Will you please give me directions not only for 
to-night?) 

"J > you are to teach and you must get 



Author's Afterword 129 

rested — practise your exercises and keep out of 
doors all that is possible." 

(N , of course it is very exciting to feel that 

you and Pattie can write with my hand. I can't 
help feeling as if you were waiting, trying to com- 
municate if I don't try.) 

"God has important work for you to do, and 
you must rest first." 

(How shall I know when I may write again?) 

"Mother, Mother, Mother. Father wants you 
to rest and I am so happy here I understand." 

(Do you want me not to write again till I get 
t0 f) 

"Yes, J , not till you get to . God 

bless you and Tom. . . ." 

(Then came Joy circles.) 

(What does that mean?) 

"That means joy for all Eternity." 

(N , why do I know in my mind before- 
hand what the pencil will write?) 

"I can't explain until later. . . ." 

(God keep you, my daughter.) 

"Mother, God does keep me, and I am so 
happy, only I want you to be happy, too. . . . 
Mother, God bless you and Tom all the time." 

"J . . . Good night. Bless you now and 

always." 

After writing the above I wrote a letter to Tom, 



130 The One Way 

and I felt that my pencil was controlled, and 1 
wrote excessively rapidly, but I said what I wanted 
to to Tom, not what some one else wanted; then 
I thought I would try to write down a thought that 
has been constantly in my mind lately. I began, 
and I wrote faster than I ever wrote in my life, 
the following : 

June 15th, 7.45 p.m. "Truth, not what you 
consider the truth, or what I consider the truth, 
but God's eternal verity, has in it such inherent 
power that when a man touches it, at any point, he 
is overwhelmed by the strength of the Truth, and 
that is one reason why men who are studying 
Science feel unable to grasp religious truth. It 
is only that the minds of most men are so finite 
that they cannot grasp more than one small aspect 
of truth and that one atom of God's eternal truth 
is so overwhelmingly true that they feel 'I have 
found truth,' 'This is truth,' and that blinds them 
to all sorts of other aspects of truth. You can put 
your hand before your eyes and blot out the widest 
landscape yet the landscape is there all the time, 
only you don't see it. Don't think because you 
have found one atom of truth that you have found 
it all, and don't be afraid of the Truth wherever 
you find it" 

(Who are you?) 

"I am not your husband but I have to get a 



Author's Afterword I3 1 

chance to speak through you. My name is 
William James, of Cambridge, Massachusetts, 
U. S. A.; the man who thought he knew a lot 
while he was on earth, and now that he has learned 
a little he wants to tell the people on earth through 
you. But you must rest now, God bless you. You 
have got a tremendous work to do for God and 
his children." 

(My husband told me to go to bed and that I 
must rest first.) 

"Your husband is right; don't you write another 
page of automatic writing for him, or for me, 

until after you get to . You go buy about 

fifteen rolls of the best paper, wall paper at 

's, on Street, pay 30 cents a roll for it, 

and don't be afraid about the money for that or 
anything else about this work, for God will pro- 
vide the money; and now you go to bed, and God 
bless you." 

The sensation of this writing was intensely ex- 
citing. Between four and five in the morning of 
June 1 6th I woke with the pulses in my head 
beating as if they would burst. I have since real- 
ized that the sensations with which I awoke were 
such as have frequently been described by those 
who saw or perceived some supernatural being. 
I at once took up the pencil, which wrote : 

U J , you are too excited. I want you to go 



132 The One Way 

to sleep. Give me your hands. It is just as actual 
as that day fourteen years ago at the hospital.'' 
(This referred to a time when I was very ill and 
intensely nervous, and he made me go to sleep.) 
"Yield yourself to me. I am your husband. I 
love you with all my heart and soul. You are 
mine, and belong to me forever and ever. Now 
lie still and I will hold your hands, and God will 

put you to sleep." (When N writes God's 

name he pauses, and writes so slowly that it brings 
an indescribable sense of God's nearness, and such 
reverence.) 

June 1 6th, 9.45 p.m. (After certain directions 

about resting, I got) : "J , go out of doors and 

enjoy God works alone with him." 

{Do you mean dorit go to see Mrs. W . — a 
friend?) 

u Yes, go now quick, don't keep asking questions 
— do what I tell you. Obey. God bless you." 

June 1 6th, 7.35 P.M. "J , you cannot real- 
ize the importance of the work you are to do and 
you must be rested first." 

June 17th, 7.45. U J , you are not keeping 

your promise; don't take up the pencil unless you 
are in very great need of my help ; turn to God. I 
will be helping all the time. You must be rested, 
and don't hesitate to spend the money to make 



Author's Afterword 133 

proper arrangements about your clothes for the 
summer. Wear white all the time and don't you 
wear crepe." 

On June 17th my husband told me that I was 
not keeping my promise. I did not quite realize 
that I had made a promise and that it meant I 
was not to touch a pencil with "intent of automatic 
writing" till I reached . But I now appre- 
ciate that this period of enforced quiet will prove 
of the greatest possible benefit to me — because 
through it I am realizing that the highest spiritual 
interpretation is the only one I can follow in this 
work. At first it seemed more than I could bear 
not to try to write. The intense sense of my hus- 
band's personality (and my daughter's) and the 
extraordinary change not only of writing, but of 
personality, when William James began to write, 
are all that I have as proof, and I am quite well 
aware that that is proof only to me — but to me 
the proof is so complete that I can hardly contain 
myself for joy. 1 As my husband has spoken of 
work of great importance and teaching, and as 
W. J. ordered me to buy so much paper, I natur- 



a The sense of excitement was at this time so intense that I 
feel that I could easily understand how a person might lose his 
mental balance over this automatic writing; temporarily, all the 
old values seem thrown out. 



134 The One Way 

ally suppose that I am to write a book. It may 
be worth noting as an evidence of my convic- 
tion that I instantly obeyed W. J., a complete 
stranger's, direction, not to consider money in 
regard to this work, and have planned to spend 
money in a variety of ways I should never have 
dreamed it right for me to do, and to alter my 
summer arrangements, that I may be wholly un- 
trammeled for the work. I obeyed my husband 
at once, about my clothes. I mean now to wear 
white and to discard crepe entirely. 

On Friday, June 18th, the story of a great 
tragedy was told me, and I was emotionally very 
deeply stirred, so that I scarcely felt as if I knew 
what I was doing. I knew I ought to go home 
and lie down. Instead, I went to choose the wall 
paper ordered by W. J. I could not decide which 
kind to buy. I held my shopping pencil lightly; 
in a minute it wrote, "take the grey," which I pro- 
ceeded to do. My mind was in a turmoil; scat- 
tered, not concentrated. I think it is the condition 
referred to so many times in the book by M. Cam- 
eron, The Seven Purposes, as "divided purpose." 
It is a condition of indecision, painfully familiar 
to many people. 

Please note that I said "I knew" by one flash of 
the inner voice in that place where "we know," 



Author's Afterword 135 

that I should go home — call it conscience if you 
prefer. I had made the human plan of shopping. 
It was interrupted, and though I was perfectly 
exhausted I carried out my own plan and will, 
partly because I had told my friend I was going 
shopping and didn't want her to observe a change 
of plan. As I was feeling terribly distressed, I 
felt I had my husband's permission to seek his 
help through the pencil. Later, when I did grow 
calm, I was not satisfied that it had been he who 
answered me ; then the conviction grew that it was 
not his answer. 

June 19th, 1920, 1 p.m. Naturally all this has 
been in my mind at every waking minute, and I 
can see how wise was the order from my husband 
not to write till after I get to , also the di- 
rection, "Turn to God." In the Abolishing of 
Death, by Basil King, there is a chapter called 
"The New Tongue" — i.e., the language of 
Thought. This morning I said: at present I am 
forbidden to do the automatic writing, but I can 
make an experiment in thought language. I said 
to myself, if I went out in the automobile and was 
suddenly killed, I should presumably soon be able 
to practice — falteringly enough, no doubt, at first 
— the heavenly language, thought exchange ; there 
would, however, have been no real change in my 



136 The One Way 

spirit; hence it is possible that I could try to re- 
ceive consciously a thought now. I went to my 
husband's old desk and sent a thought message 
to my husband that I was ready to receive con- 
sciously a message. (I don't want to go into this 
thing and become unbalanced over it. I know 
that I have as yet no proof for anyone else that 
all this does not come from my subconscious mind. 
For my self the only proof I have is an over- 
whelming sense of certainty that I have been in 
direct communication with my husband's person- 
ality and also my daughter's.) I then "chained 
my imagination," "entered the silence." Nothing 
came, and I thought probably I am not capable 
yet. Suddenly I saw how I could make a practical 
use of a certain desk I have when writing on the 
rolls of wall paper. I had already so far per- 
fected a plan of a table on which to write, that I 
had this morning thought of sending an exact 

paper pattern of the table to a carpenter at , 

so that the table would be ready when I reached 
there. In a flash I saw how the desk I already 
have could be made to serve splendidly, far better 
than the table I had planned. I am writing this 
down now because if it was a message I want it 
written down. Granted that we are so made as 
to be capable of receiving these thought messages, 



Author's Afterword 137 

it seems to me it will be a great step in advance 
to do so consciously. 1 

June 20th, Sunday evening. I have felt con- 
vinced all day long that that message on Friday 
was an interference. I am now absolutely con- 
vinced that it was a deterrent or mischievous 
spirit. On July 2 2d, after two days of constant 
interference, I referred to this piece of manuscript 
and found that the handwriting used on June 20th 
was the same. This seems to me to point very 
clearly to the danger of getting under the power 
of an evil or deterrent personality, if in doing 
automatic writing one is actuated by curiosity or 
any light motive. 

June 2 1 st. That interference was good for me, 
as it made the danger so evident. 

July 4th. N in control. . . . U J , 

some one tried to interfere. J , always pray 

if the pencil gets silly and runs around." 

July 4th. (Do you hear all my thoughts or only 
those I clearly direct to you?) 

"J . I do not hear your thoughts in words. 



1 Suddenly on July 19th my husband, referring to the desk, 

wrote, "J , you did receive that thought. Of course you all 

receive thoughts both good and bad constantly from this side ; 
to do so consciously is the greatest advance." 



138 The One Way 

I feel the effects of them as they affect your spirit- 
ual life. . . ." 

(Later, after sending a clear thought.) (Can 
you get what I have told you?) 

"Yes, I do, now that you are sending the 
thought clearly to me." 

July 5th, 1920, 1.45 p.m. "J , don't come 

unless you need me." (N. B. — Here the writing 
was extremely small, and came apparently with 
great difficulty.) 

July 5th, 5 p.m. "J , trust God and don't 

keep coming unnecessarily." 

{Why?) 

"Because you must live your life with God just 
as before, growing in your closeness to Him; 
otherwise it is idle use of the pencil. God bless 
you." 

(This I take to mean that automatic writing, 
unless used for or toward a spiritual end, is abuse 
of a sacred privilege. It is not to be used as idle 
gratification.) 

In the two above cases I came with mental ques- 
tions — not for the pure joy of talking to him. 

July 5th, 8.20 p.m. (. . . you don't mind my 
coming just for joy, do you?) 

"J ... I want to write with your hand 

every second of the day. What you must not do 



Author's Afterword 139 

is to come to me with questions that you ought to 
settle for yourself, in order that you may grow 
closer to God. You see, this is your most impor- 
tant growing time, and I must not interrupt your 
growth. . . . You do not need to be assured that 
this is I, your own husband; you know it." 

J to N . July 7th, 4.30 p.m. (Mr. 

James said the other night the doctor wouldn't 
come } and he came at once. Why was that?) 

"I don't know; he made a mistake. You see, 
those details are not important." 

(Yes, but they are very confusing to us here. 
Both you and Pattie said Tom would pass his 
exams , and he failed on three of them. 1 ) 

"Sorry we made a mistake. I think the truth 
is you shouldn't ask us specific questions of small 
details; they seem so small to us here." 

July 8th, 5.30. "J you must not doubt, 

for it is of tremendous importance that you 
should believe the real truth of this whole mat- 
ter." 

(Can't you tell me something I don't know and 
couldn't write alone?) 

"J , I can't think why you keep asking for 

proof. You know. God bless you." 

1 Subsequently he passed them off. Does not this indicate that 
they are oblivious of the element of time? 



140 The One Way 

July 9th. "J , I want to talk to you a 

minute. We have been starved for conscious in- 
tercourse. ... I did suggest that arrangement 
of the desk and you did understand. . . . Don't 
be afraid to pray" [corrected to believe]. 

(Now, why did that write wrongly?) 

"You see it is not even yet quite natural for me 
to write with your hand." 

July ioth. (Do I have to decide about the 
stenographer and all those details alone?) 

July nth, 9 p.m. "J , you do have to 

decide that. That is part of your human life, and 
it would weaken you if I decided those things and 
it is essential that you should grow in your spirit- 
ual life in order to do the work to which God has 
called you." 

July 1 2th. "J . I am with you all the 

time when you need me. I too need to go away 
and receive God's strength." 

(What would happen if I called you when you 
were there?) 

"I should come to you because you are my 
appointed work now, and then I should go back 
to worship and renewal from the Father." 

July 13th, 7.30 A.M. (Why didn't you answer 
that question above?) 

"Because at the time [when it was asked] I had 



Author's Afterword 141 

said you were to go to bed — and I said it not to 
order you, but because it was right; and here when 
we know a thing to be right we do it, we don't 
dally round till we get good and ready." 

(Can you answer that question now?) 

(I had asked him if he knew about a certain 
spiritual experience I once had.) "No . . . not 
even a husband interferes between the Father and 
his child, even though she be his wife." 

July 13th, 7.30 A.M. (/ know nothing about 
literary work. If I were doing a book with a 
person here I should consult him. Is it wrong for 
me to ask William lames* advice about a stenog- 
rapher? He wrote lots of books when he lived 
here.) 

u No indeed, ask him by all means." 

(Is it just as easy for you to hear my questions 
without my writing them down?) 

"Yes, but I think you need to write them for 
the sake of record." 

July 13th, 7.30 P.M. ". . . It isn't at all easy 

for me to answer questions. J , don't doubt, 

even though the pencil writes what you think your- 
self. If Mr. James finds in your mind a thought 
or expression that you feel is your own and that 
he feels is the right one to carry his meaning, he 
will use it." 



i 4 2 The One Way 

July 17th, 9.30 P.M. (Can deterrent spirits do 
things to our bodies, like the pain in my foot, to 
accomplish their deterrent purposes?) 

"J , no deterrent spirit can interfere if you 

forbid it." 

(What makes the pain in my foot, and how can 

I get rid of it?) 

"You know that God is the Source of all health 
and healing; go to Him. I can't help when the 
right thing is for you to go to Him. It is not that 
I don't love you, but you must go to Him." 

(j\T , if you were on earth you could help 

me. Even though I ought to go to God, you could 
help. I understand that it would not be real help 
if I turned to you, who are his child, when I should 
go to Him, the Source. Is it that as soon as I go 
to Him you will begin to help?) 

"J , I have already begun, but not by writ- 
ten words. It is under the same law as what Mr. 
James has been writing today; you have already 
the revelation of God's power of healing and you 
must for your own development work out on that. 
For me to tell you in words what you should learn 
by living out your Faith in God's healing power, 
would be, for me, a deterrent act." * 



^'Deterrent" is used throughout the book where we should 
use evil or wrong. 



Author's Afterword 143 

July 24th, 9 p.m. "J , you know that I am 

your husband; you know that you have been hear- 
ing from me. Don't doubt; pray. You have an 
important work to do. If I used your mode of 
expression I should say I am so proud that you 
have been chosen for this work, but here we know 
that there is no room for pride ; it is just that the 
Father's love is working through you." 

(Is it possible for you to explain to me why I 
understand beforehand what the pencil will 
write?) 

"But you know already; the language we use 
here is the thought language. And when you 
empty your mind for me to control it, you hear 
my thought, and my thought in your mind makes 
your mind control the pencil. I can't touch the 
pencil. I do it through your mind. It is a very 
subtle thing; I know that it is hard for you to 

understand. You must trust. J , you know 

you can trust me." 

July 30th, 12.30. (How do you know when I 
take up the pencil?) 

"Why it is somewhat as you would know if 
Tom called you. If you were busy and he came 
in and called, you would answer. If I were away 
from you, I should come. Now that is human 
language and I have to use it because it is all you 
understand, but to us, space, as you know it, 



144 The One Way 

doesn't exist; time as you know it, doesn't exist; 
and yet — the truth is, here is one of those chasms 
we can't bridge because you simply can't under- 
stand. You know height, depth and breadth; if 
I tried to explain another dimension you couldn't 
understand, and you have to accept that there is a 
lot you can't understand. You have, already sup- 
plied you, all the data that is essential for your 
human lives. Live those to the fullest; then when 
you get here you'll be fully prepared for this life. 
Those who come here not having tried to live to 
the fullest that which has been supplied to them 
in their earthly life, are like maimed people with 
you." 

(Do you mean that a person without education 
— whose earthly life had been almost completely 
hare of opportunities , yet who had tried to ad- 
vance all they could or been as good as they knew 
how, might, after death, be much more spiritually 
advanced than a person of great education and op- 
portunities who had been less faithful in trying 
to do right?) 

"Exactly; the last shall be first and the first 
last; the real advancement is gauged according to 
integrity of intention followed by sincerity of 
action." 

(Do I trouble you by controlling the pencil too 
much?) 



Author's Afterword 145 

a Why, you do at times. If you could only over- 
come your doubts. You do know you have been in 
constant touch with your husband. Why doubt? 
Pray. The whole world is in ferment because 
it does not know its own mind. So few people face 
facts. They dodge and misstate, and are not 
honest with themselves. They do what is wrong 
and then they condone and excuse. Right is right 
and wrong is wrong, and God made man in such 
a way that if he had not perverted his powers 
he could discern clearly, quickly, what is the right 
in each case. And when you know what is right, 
do it and do it quick. I know all you immediately 
want to bring up about the situations where cir- 
cumstances or other people who are deterrent, or 
evil, prevent your doing the ideal right. God 
knows all your circumstances and there is a right 
thing for each one of you to do in every circum- 
stance, and if you will learn how to use your God- 
given instincts and trust to them, the change in 
you and in the life of the whole world will seem 
nothing less than miraculous. I am not dreaming. 
I am telling you of what I know. The only way 
to do it is to get closer to the heart of the universe 
which is God, your Father. Learn how to let 
Him dwell in you and reign in you. You have all 
the data. Use it and stop doubting." 



NOTE TO THIS EDITION 

When this book was prepared for private pub- 
lication, it seemed to me impossible to use my 
daughter's name. At that time I hoped it would 
not be necessary to publish under my own name. 
Therefore I called her a son and substituted the 
name of Philip. The book is now corrected to fit 
the fact. Pattie and Tom, however, are assumed 
names. 

Jane Revere Burke. 

November, 1921. 



146 



INDEX 

Agreement, points of, should be emphasized, 85. 

Amanuensis, the doubts of our, 18, 45, 124, 145. 

Author of this book, autobiographic notes of, v, 119, 121, 122, 
123, 131, 132, 138, 139. 

Automatic writing, remarks on, 8, 9, 18, 45, 120, 121, 123, 124, 
129, 130, 133. Note, 138, 141, 143. 

Automatic writing, to be successful the writer must be at- 
tuned, 55. 

Bible, the, 1, 2, 12, 13, 18, 60. 
Buddhism, 104, 105, 106. 

Cameron, Margaret, 2, 14, 126, 134. 
Christ, life and teaching of, 1, 45. 
Christianity is the final religion, 22. Cf. 17. 
Christian Science, 63. Cf. 100, 101, 142. 
Communion of Saints, the, 63, 64. 

Control, the, dictates ideas not words, 26, 27, 45, 46, 120, 123, 
129, 141, 143. 

Dead, prayer for the, 63. 

Death as God originally planned it, 99, 100. 

Defectives, 107, 108. 

Deterrent influences, 18, 32, 34, 35, 37, 66, 67, 77, 78, 84, 92, 

93, 96, 122, 127, 134, 135. 137, 14*- 
Dogmas, the great, not to be discarded, 68, 69. 
Doctrines, 68, 69, 83. 
Doubts of the automatic writer, 17. 
Dimension, fourth, 144. 

Education, without Christianity, 21. 
Evil, existence of, explained, 99. 

147 



148 Index 

Facts must be faced, which few do, 145. 

Faith is a result, 115. 

Familiar Spirits in the Bible, 60. 

Fluid, learn to be, 3, 44, 45, 62, 63, 66. Cf. 82, 83. 

Fourth dimension, 144. 

Gospels, the, how alone their truth can be proved, 1, 2, 7, 22. 
Growing in closeness to God, 13, 16, 138, 139, 140, 142. 

Healing, spiritual, in the Bible, 24, 25, 26, 27, 39, 40, 107, 108, 
142. 

Idolatry, 93, 94, 106. 

Individual experiences, 139, 140. 

Instincts, training of the, 16, 17, 47, 48, 49, 50, 51, 52, 53, 67, 68, 

113, 114, 145. Cf. 2. 
Intellect, part of the, in conjunction with our instincts, 17, 113, 

114. 
Interference, 18, 32, 34, 35, 38, 122, 127, 134, 135, 137, 142 note. 
Italics, how used in this book, 6 note. 

James, Professor William, letters and magazine article of, 

quoted, vii, viii, ix. 
James, Professor William, the attitude of his family toward 

this book, vii. 
James, Professor William, the author of this book has not read 

his writings, 120. 

League of Nations, a, is absolutely necessary, 76, 77. 

Medicine, 39. 
Millennium, the, 74 

Missions, the importance of Christian, 20, 21, 22. 
Mistakes, correct by control in automatic writing, xv, 46, 140. 
Cf. 27. 

Names, why hard to get through, xix, 37, 38. 
Nirvana, 104, 105, 106. 



Index 1 4-9 



Oliphant, Mrs., her psychic stories, 121. 
Opportunities, use of, on Earth, 84, 144. 

Pain, 63, 100, 101. Cf. 27, 28, 39. 
Prayer, 14, 35, 61, 69, 70. 
Prayer, silent, 14, 109. 
Prayer for the dead, 63, 64. 
Prayer to the Saints is an abuse, 63. 
Protestant world, a mistake of the, 63. 

Questions, no answers given to, when one ought to settle them 
oneself, 6, 7, 60, 139, 142. 

Relax, no. 

Religion, Christianity is the final, 22. Cf. 144, 145. 
Religion versus Science, 6, 7, 23, 39, 40, 130. 
Repentance, deathbed, 102, 103. 

Scientists, why religious truth is hard for, 6, 7, 23, 39, 40, 130. 

Seven Purposes, remarks on the book, 2, 14, 126, 134. 

Silent prayer, 14, 109. 

Spirits, familiar, in the Bible, 60. 

Spiritual healing, 24, 25, 26, 27, 39, 40, 107, 108, 142. 

Soul, 26, 48, 49, 50. Cf. 112, 113. 

Subconscious, the, 48. 

Subliminal, the, 26, 40. 

Table-tipping, 119, 121. 

Telepathy, xiv, 113, 114, 143. Cf. 9, 26, 42. 

Truth, scientific, versus religious, 6, 7, 23, 39, 40, 130. 

Universe, the life of God's whole, is a unit, 24. 
Universe, the, a titanic struggle lies ahead, 15. 

Vittoz, Dr. Roger, 10, 24, 25, 47, 48, 49, 50, 51, 109, no. 

War, the greatest, is yet to come, n, 15, 91. 

War, America in the late, 71. 

Will, true acts of, 10, 24, 25, 47, 48, 49, 50, 51, 109, no. 



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